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1     €M&  Ctttcifteu :     1 

1  MARROW  of  "the  GOSPEL,! 

!£g  Evidently  holden  forth  in  ^ 

Seventy  two   SERMONS 

O  N    T  H  E  >£ 

Whole  Fifty  third  Chapter  of  Ifaiab.  % 

*&  WHEREIN  J£ 

^|  The  Text  is  clearly  and  judicioufly  opened  up,  and  a  great  many  moft  Ap-  ^ 
^  pofite,  profoundly  Spiritual,  and  very  Edifying  Points  of  Doctrine,  in  a  ^ 
*&  delegable  Variety,  drawn  from  it }  With  choice  and  excellent  Practical  &* 
^      Improvements  made  of  them.  ^ 

«£$  ^Vherein  aifo  feveral  Adverfaries  of  the  Truth,  as  Soeinians,  Arminians,  Antinomlans,  &c.  ^ 
**$     •  ate  fmartly,  folidly  and  fuccin&ly  Reafoned  with,  and  Refuted.  $$* 

2J  Wherein  moreover,  many  Errors  in  Pra&ice  incident  to  ProfefTors,  otherwife  Sound  and  &* 
2  Orthodox  in  their  Opinions,  are  Difcovered  ;  And  not  a  few  grave,  deep,  and  very  ^* 
^      concerning  Cafes  of  Conscience,  foberly  and  fatisfyingly  Difcufled, 

^  . : . — __ _ —  ^ 

^  By  that  ableMinifter  of  the  New  Teftament,  Mr.  James  Dvrha.m,  fometime  Minifter  of  ^* 
^5  the  Gofpel  at  Glafgow,  and  folemnly  called,  to  a  publick  Profeflion  of  Divinity  in  the  Uni-  ^* 
^       veriity  there,  and  aifo  his  Majefty's  Chaplain  in  Ordinary,  when  he  was  in  Scotland.  S" 

***   —- • —     &» 

<&  i  Cor.  ii.  2.  For  I  determined  not  to  know  any  thing  among  you,  fmve  Jefus  Chrifl,  and  >£* 
^5       him  crucified.  $&* 

^  Gal.  iii.  i.  0  foolifl)  Galatians,  who  hath  bewitched  you,  that  ye  Jbould  net  obey  the  truth,  S* 
4*§       before  whefe  eyes  Jefus  Chrifl  hath  been  evidently  jet  forth,  crucified  among  you?  J£ 

fk«z$  i  Cor.  i.  23.  But  rve  preach  Chrift  crucified,  unto  the  Jews  a  ftumbling-blcck,  and  unto  the  $$* 
"ij  Greeks  foclijhnefs  ;  but  unto  them  which  are  called,  both  Jews  and  Greeks,  Chris!  the  &» 
"^       power  of  God,  and  the  wifdem  of  God.  ¥*» 

^5  2  Cor.  v.  21.  Fir  be  hath  made  him  to  be  fin  for  us,  who  insw  no  fin  j  that  we  might  be  ^" 
^       made  the  righteoufnefs  of  Gcd  in  him. 

^  1  Pet.  ii.  24*  Who  his  own  felf  bare  cur  fins  in  his  own  body  en  the  tree,  that  we  being  %j£ 
<$$       dead  to  Jin,  fiyould  Jive  unto  righteoufnefs  :  by  whofe  flripes  ye  were  healed.  £, 

55"  Auguflinus  in  Pfal.  129.  Sacerdos  nofter  a  nobis  accepit,  quod  pro  nobis  o/Ferret :  accepit  ??* 
^  a  nobis  carnem  ;  in  ipfa  came  vi&ima  pro  nobis  fa&us  eft,  holocauftum  fa&us  eft,  facri-  5j) 
^       ficium  fa&us  eft.                                                                        .                                       .  S" 

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25  ISe  JFiftJ  (CWtfon,  cawfttll?  co^recteD*  w* 

S  ~'    •  •• ■ — - ■ ~-~— —*___.  W» 


^  Edinburgh,  Printed  by  T&w*j  Lumifdtn  and  Jote  Robert  fon,  and  fold  at  their  Printing-  ■_ 

^  .  Hou.e  in  the  Fifb-marUt ;  And  by  ^*»  ptff*»  and  H^£  £>e^j  Bookfellers  in  the Parlia-  fT 

^  ment-clofs:  Aifo  at  Glafgsw,  by  ?^»  Robert f on,  James  and  5fo&»  #™w*j,  and  Miftrefs  *£ 

^|  ^™w*>  Bookfellers  ;  and  at  Stirling,  by  Jra/iaai  Anderfon  Bookfeller.    MDCCXXVI.     >*» 


'S-C&&J& 


Unto  all  affllfted  and  Croft-learm?  fawns  Chrtftians ;  and  more  parikulai)} 
to  the  Right  Honourable  and  Truly  Nolle  Lord,  WILLIA-M  Earl 
of  CRAWFORD. 

IT  is  one  of  the  greateft  practical  debates  and  contefts  betwixt  God  and  his  own  people, 
privileged  with  a  fpecial  intereft  in  him,  which  they  are  nat  rally  inclined  longeft  to  keep 
up,  and  are  lotheft  to  let  fallow*.  Whether  he  (hall  guide  and  govern  them,  and  fhape  out 
their  lot  to  them,  while  they  fojourn  here  in  the  world,  as  he  himlelf  in  his  own  infinite 
wifdom  fhall  think  fit,  having  a  blank  fubmiflion  put  by  them  into  his  hand,  to  be  fil  ed  up 
with  what  kind  and  quality,  with  what  meafure  and  quantity,  and  with  what  continuance 
and  duration  of  troubles,,  trials  and  afflictions  himfelf  pleafetn  ?  Or,  whether  he  fhould,  as 
to  fome  things  at  leaft,  ccnfult  their  will  and  pleafure,  and  as  it  were  take  their  advice,  and  al- 
low them  a  liberty  to  pre'cribe  to  him,  how  he  fhould  guide  and  difpofe  of  them  ?  And  in  leed 
to  be  here  denied  to  tneir  own  will,-  and  abfolutely  fubmitted  to  the  will  of  God,  is  one  of  the 
higheft  and  moft  difficultly  practicable  pcin  s  of  felf-denial  fto  which  notwiihftanding  all  the 
diiciples  and  followers  of  Chrift  are  exprefly  called,,  and  wherein  he  ha'  h  great  delight  and 
complacency,  as  favoujingftrongof  intife  truft  and  confidence  in  him)  Yet,  if  we  confider 
thefe  few  things,  it  will  be  found  that  there  is  all  the  reafon  in  the  world,  why  they  fhould 
come  in  his  will,  and  iweetly  fubmit  themfelv?s  to  it  in  all  things,  how  crofs  foever  to  tneir 
own  inclination,  without  any  the  lead  finful  relu&ation  or  contradiction ;  which  is  our  pri- 
vilege, and  the  reftoration  of  our  degenerated  nature  to  its  divine  and  primitive  integrity. 

Firft,  If  it  be  confdercd,  that  he  hath  mod  fovereign,  abfolute  and  incontroulable  dominion 
over  you,  as  the  potter  hath  over  the  clay ;  for  ye  are  the  clay,  and  he  is  the  \Potter :  Nay, 
he  hath  more  abfolute  dominion  over  you  than  the  potter  hath  over  the  clay,  for  the  potter 
maketh  not  the  clay,  both  the  clay  and  the  potter  being  made  by  him-,-  but  he  hath  made  you, 
and  not  you  your  pelves ;  ye  are  all  the  work  of  his  hands,  Pial.  ioo.  3-  Ifa.  64.  8.  He  hath 
made  you  living  creatures,  rational  creatures,  and  new  creatures ;  If  any  man  be  in  Chrift,  he 
is  a  new  creature,  2  Cor.  5.  1 7.  which  is  the  very  flower  of  the  creation :  And  ye  are  'his 
workmanjbip,  created  in  Chrift  Jefiis  unto  good  works,  Eph.  2.  ro.  If  therefore  it  be  unfuit- 
able  and  incongruous  for  the  clay  to  fay  to  him  that  fajbioned  it,  What  make  ft  thou  ?  or  for  a 
man's  work  to  fay  to  him,  that  he  hath  no  hands,  Ifa.  45-9-  it's  fure  much  more  for  you  to  . 
fay  to  your  great  Potter  and  Fafhioncr,  What  makeft  thou  of  us  ?  why  dealeft  thou  fo  and  Co 
with  us  ?  Wo  to  him  that  ftriveth  with  his  Maker ;  let  the  potftoeards  ftrive  with  the  potjh  cards 
cf  the  earth  :  Hath  not  the  potter  power  over  the  clay  ?  And  are  you  not  in  the  hand  of  the 
Lord,  as  the  clay  is  in  the  hand  of  the  f  otter  ?  Rom.  9.  21."  Jer.  18.  6.  He  might  have  made 
you  veffels  to  diftscnour,  veffels  of  wrath,  fitted  for  deftruBion,  without  being  juftly  chargeable 
Avith  any  injury  done  to  you  ;  and  when  he  hath,  in  the  foverei^nty  of  his  molt  won.lerful 
free  grace,  made  you  veffels  to  honour,  and  veffels  of  mercy ,  which  he  hath  afore  prepared 
unto  glory,  will  ye  dare  to  quarrel  with  him  for  difpofing  in  his  own  way  of  y cur  external  con- 
dition in  this  world,  and  of  thefe  moveables  and  acceffories  that  are  wholly  extrinfick,  and 
not  at  alleflential  to  your  falvation  and  true  happinefs  ?  (For,  let  all  the  pleafnres,  riches  and 
honours  of  the  world,  even  all  the  delights  of  the  fons  of  men,  in  their  verv  extract,  fpirits  and 
quinteflence,  and  when  in  a  manner  diftill'd  in  a  lembick,  till  they  be  made  to  evaporate  the 
pureft  perfumes  of  their  utmoft  perfections,  be  heaped  on  the  Chriftian ;  as  they  make  him  no> 
.better  Chriftian,  nor  make  any  addition  at  all  to  his  true  happinefs ;  fo,  when  he  is  deplumed 
and  dripped  naked  of  them  all,  every  bird  as  it  were  of  thefe  earthly  comforts  taking  back  again 
from  him  its  own  feather,  he  is  made  never  a  wThit  the  worfe  Chriftian,  nor  his  hnnpinels  in 
the  leaft  impaired)  It  were  certainly  much  more  becoming  you  to  fay„  It  is  the  Lord,  who  can 
do  us  no  wrong,  and  who  hath  undefervedly  done  us  much  good  j,  let  him  do  to  us  what 
feemeth  good  in  his  fight.  a  z  &** 


tv  The  Efiftle  ^Dedicatory. 

Secondly,  If  it  be  confidered,  that  he  is  of  infinite  wifdom,  and  knows  much  better  what  is 
good  for  you,,  than  ye  do  your  felves,  who  often  miflake  what  is  good  for  you,,  thro*  'our 
corruption,  ignorance,  partiality  or  prejudice ;  but  he,  by  the  molt  abfolute  perfection  of  his 
bleffed  nature,  is  infinitely  removed  from  all  poflibility  of  miftaking  what  is  good  in  itfelf  .or 
good  for  you  :  And  if  you  will  adventure  your  eft  ate  and  livelihood  in  the  world  on  able'and 
faithful  lawiers,  when  ye  your  felves  are  much  unacquainted  with,  and  ignorant  of  law,  and 
are  difpofedto  think  that  the  fuit  that  is  commenced  againft  you  will  ruine  you,  while*  they 
think  otherwife,-  and  if  you  will  commit  your  health  and  life  to  skilful  and  painful  phyficians 
or  chrurgeons,  and  receive  from  the  one  many  unpleafant  and  lothfom  potions  and  pills,  and 
fuffer  from  the  other  fuch  painful  incifions  and  injections,  fuch  fearchings,  lancings  and  pan- 
cings,  fuch  fcarifications,  cauterizings  and  amputations ;  from  all  which  ye  have  fo  great  an 
flverfation,  if  not  abhorrency :  Will  ye  not  much  rather  and  much  more  confidently  commit 
the  conduct  and  care  of  your  felves,  and  of  all  that  concerns  you,  to  him,  ofwhofe  tmderfian- 
ding  there  is  no  fear  ch,  as  to  what  is  good  for  his  own  people,  and  whofe  faithfulnefs  in  his 
dealing  with  them,  reacheth  to  the  very  chads,  and  izeverfaileth  ?  PfaL  36,  5..  Pfal.  89.  33. 
The  skilfulleft  of  thefe  may  miftake,  none  of  them  being  infallible ;  and  the  moft  faithful  of 
tjiem  may  poflibly  at  fome  times  and  in  fbme  things  be  found  unfaithfully  neglective,  none  of 
them  being  perfect :  But  it  is  fimply  impoflible  for  him,  either  to  miftake  or  to  be  unfaithful ; 
for  otherwife  he  fhould  deny  himfelf,and  fo  ceafe  to  be  God;  whereof  once  to  admit  the  thought, 
is  the  highefl  blafphemy..  Let  therefore  your  confident  trufting  of  men  in  their  refpective 
profeflions  and  callings,  make  you  blufh  at,  and  be  afhamed  of  your  diftruflings  and  jealoufings 
of  God,  .and  of  your  quarrellings  with  him,  even  when  ye  know  not  for  the  time  what  he  is 
doing  with  you,  and  when  what  is  done  would  have  been  none  of  your  own  choice,  but  doth 
very  much  thwart  and  crofs  your  natural  inclination.  Is  it  not  enough  that  he  is  infinitely  wife 
in  himfelf,  and  for  you  ?  may  you  not  therefore  fafely  trull:  in  him,  and  with  unfolicitous  confi- 
dence, commit  the  conduct  of  your  felves  and  of  all  your  concerns  to  him,  as  knowing  that  he 
cannot  himfelf  be  milled,  nor  mifgovern  you  ?  may  you  not  in  faith,without  diftruftful  and  per- 
plexing fear,  follow  him,  as  faithful  Abraham  followed  him,  not  knowing  whither  he  went , 
Heb.  11.  18.  and  call:  all  your  care  on  him,  who  car eth  for  you,  1  Pet.  5.  7.  and  hath  made 
it  your  great  care  to  be  careful  for  nothing,  Phil.  4.  6.  and  thus  evenfing  care  away. 

Thirdly,  If  it  be  confidered,  that  ye  have  in  your  own  experience  (as  the  reft  of  the  people 
©f  God  have  in  theirs)  found,  that  in  all  his  bypaft  deajings  with  you,  even  thefe  that  for  the 
time  were  moft  afRicting,  his  will  and  your  true  welfare  have  been  unfeparably  joined  toge- 
ther, and  that  but  very  feldom  and  rarely  your  own  will  and  welfare  have  tryfted  together ;  fb 
that  ye  have  been  conftrained,  when  at  your  [elves  and  in  cold  blood,  to  blefs  him  that  you 
got  not  your  will  in  fuch  and  fuch  things,  however  for  the  time  ye  were  difpleafed  with  the 
v*  ant  of  it,  and  have  been  made  to  think,  that  if  ever  ye  had  any  good  days  or  hours  along  your 
pilgrimage,  your  moft  croffed  and  afflicted  ones,  wherein  God  took  moft  of  his  w  ill,  and  gave^ 
youleaft  of  your  own,  have  been  your  befl  days  and  hours:  Dare  you  fay,  upon  feriousand 
juft  reflections,,  that  it  hath  been  otherwife  ?  or  that  ye  have  not  reafon,  as  to  all  bygone  crofs- 
proyidences-,even  the  moft  apparently  crufhing  ofthem,fince  the  day  that  ye  were  firlt  brought 
wnder  the  bond  of  his  covenant.to  this  day,  to  let  up  as  it  were  your  ftone,  and  to  call  it  Eben- 
<szer,  T he  flow  of  hety ,  faymg,Hitherto  the  Lord  hath  helped  us?  1  Sam.  7. 12.  May  you  not, 
and  fhould  you  not  then  humbly  and  confidently  truft  him,  that  ye  fhall  thro'  grace  have  rea- 
fon as  to  prefent  and  future  ones,  how  fadly  and  furprizingly  fbever  they  are  or  may  be  circum- 
Aantiated,  to  fay,  Jeftovah-fireh,  the  Lord  will  fee  or  provide}  Gen.  22.  14.  O  but  it  be  2 
Iweet,  pleafant,  fpiritually  wholfom  and  refrefhful  air  that  breathes  in  that  walk  betwixt  Eben- 
tzer-  and  Jehovah- fir  eh,  wherein  a  few  turns  taken  by  the  moft  afflicted  Chriitans  in  their  ie- 
xieus,  compofed,  fpir&ual  and  lively  contemplation,  would.,  thro'  God's  bleffing,  very  much 

CQifc 


the  Epiftle  Dedicatory.  v 

Contribute  quickly  to  reconcile  them  to  all  their  refpective  crofles,  how  crofs  focver,  and  to  the 
keeping  of  them  in  better,  firmer,  and  more  conftant  fpiritual  health ! 

Fourthly,  If  it  be  confidered,  that  by  your  pcttifh,  fretful,  male-contented  and  unfubmiflive 
contendings,  drivings  and  ftrugglings  with  him,  ye  will  not  help'  your  felves,  ye  may  well  make 
your  own  burden  the  more  uneafy,  and  your  chain  the  heavier ;  Should  it  be  according  to  your 
wind  ?  J.ob^34-  33.  Shall  the  earth  be  forfaken  for  you  ?  or  fa  all  the  rock  be  removed  out  of 
his  place}  Job  18.  4.  Will  ye  dif annul  his  judgment}  will  ye  condemn  him,  that  ye  may  be 
righteous}  Job  40.  8.  Will  ye  ftnve  againft  him,  who  giveth  not  account  of  any  of  his  mas- 
ters} Job  33.  13.  Will  ye  tax  his  wifdom,  as  if  he  did  not  underftand  what  is  convenient  for 
you  ?  Will  ye  teach  God  knowledge  ?  Job.  21.22.  Is  it  fit  that  he  mould  come  down  to  your 
will,  rather  than  ye  mould  come  up  to  his }  mall  God  change  and  break  all  his  wifely  laid 
meafures  and  methods  of  governing  his  people,  and  take  new  ones  to  gratify  your  peevim  hu- 
mours ?  He  v\  ill  not  be  diverted  from  his  purpofe ;  When  he  is  in  one.  way,  who  can  turn  him  > 
what  his  foul  de fir eth,  that  he  doth ;  for  he  performeth  tjoe  thing  that  is  appointed  for  you,  Job 
23.  13,  14.  Heis  more  juft  to  himfeff  (to  Ipeak  foj  and  more  merciful  to  you,than  to  degrade 
as  it  were  his  infinite  wifdom  fo  far,  as  to  fufter  himfelf  to  be  fwayed  againft  the  dictates  of  it,  by 
fuch  fhort-fighted  and  forward  tutors  as  you ;  the  great  Phy  flcian  of  fouls  is  more  companionate 
and  wife  than  to  permit  his  diftempered,  and  fometimes  even  in  a  manner  detracted  patients,. 
to  prefcribe  their  owacourfe  of  phyfick  ;  but  he  will  needs  do,  what  he  thought  fit  and  refol- 
ved  to  do,  whether  ye  choofe,  or  whether  ye  refufe,  Job  34.  33.  only  he  would  (to  fay  fo} 
have  your  confent  unto,  and  your  approbation  of  what  he  doth,  for  the  greater  peace  and  tran- 
quillity of  your  minds :  Surely  therefore  it  is  meet,  meekly  and  fubmiffively,  to  be  f aid  to  Godr 
whenever  and  however  he  chaftifeth,  i"  have  horn  chaftifement ,■  I  will  not  offend  any  more  5 
t.Joat  which  I  know  not,  teach  thou  me ;  if  I  have  done  iniquity,  I  will  do  no  more,  Job  34.. 
31,  32.  It  is  the  fureft  and  fhorteft  way  to  get  our  will,  in  fo  far  as  may  be  for  our  well,  to 
allow  him  to  take  his  own  will  and  way  with  us ;  for  he  hath  a  fpecial  complacency  in  this,an& 
therein  gives  wonderful  vent  to  the  bowels  of  his  tender  coinpaflion  toward  his  chaftifed  and 
"humbly  fubmiffive  children :  Surely  (faith  he)  /  have  heard Ephraim  bemoaning  himfelf  thus  * 
Zfhou  haft  chaftifed  me,  and  I  was  chaftifed,  as  a  bullock  unaccuftomed  to  the  yoke :  turn  thou 
me,  and  I  ft  all  be  turned ;  for  thou  art  the  Lord  my  God.  Surely  after  that  I  was  turned \ 
I  repented,  and  after  that  I  was  inftrucicdy  Ifmote  upon  my  thigh :  I  was  ajhamed,  yeax 
even  confounded,  becaufe  I  did  bear  the  reproach  of  my  youth. .  Is  Ephraim  my  dear  fon  ?  is 
he  a  pie  af ant  child}  for  fince  Ifpake  againft  him,  I  do  eameftly  remember  him  ft  ill*  there- 
fore my  bowels  are  trotibled  for  him ;  I  willfurely  have  mercy  on  him,  faith  the  Lord,  Jer, 
31.  18,  19,  20.  Thus,  when  ye  come  fubmiflively  to  his  hand,  he  comes  as  it  were  fweetly 
to  yours :  And  as  ye  gain  nothing  by  your  driving  with  him,  fo  ye  lofe  nothing,  but  gain 
much,  by  your  foft  ftooping  and  filent  fubrriitting  to  him ;  If  ye  humble  your  felves  in  the 
fight  of  the  Lord,  he  fhall  lift  you  up,  Jam.  4.10.  Humble  your  felves  •  therefore  under  the' 
mighty  hand  of  God,  that  he  may  exalt  you  in  due  time,  1  Pet.  f.'S*. 

Fifthly,  If  itbe  confidered,  that  yeftand  in  need  of  all  the  troubles  and  afflictions  that  ye 
meet  with;  whenever^  are  in  he 'avinefs  through  one  or  mo,  or  manifold  temptations,  it  is< 
alway,  and  only,  if  need  be,  1  Pet.  1. 6.  And  if  ye  be  wTell  feen  in  the  ftate  and  pofture  of  your 
foul-affairs,  what  graces  of  the  Spirit  are  to  be  quickned  and  drawn  forth  into  more  lively  and ;. 
vigorous  exercife, ,  what  of  thefe  precious  fpices  in  your  gardens  are  to  be  blown  upon,  not  only 
by  the  more  gentle  and  foft  fouth- winds,  of  confolations,  but  alfo  by  the  more  fharp  and  nip- 
ping north-winds  of  afflictions,  and  to  be  beaten  as  it  were  in  the  mortar  thereof,  that  they 
may  fend  forth  their  pleafant  and  fragrant  fmell ;  what  religious  duties  are  either  much  negle- 
cted, or  but  very  lifelefly,.  coldly,  formally  ■,  lazily,  fuperficially  and  heartlefly  performed,  and 
fe)  what  a  higher  pitch  and  peg  of  fpirituality  in  the  manner  of  performing  them  they  are  to  be  • 


$]  The  Bpifile  ^Dedicatory. 

skrewed  up ;  what  lufts  and  corrup  ions  are  to  be  further  mortified  and  fubdued  ;  how  little 
your  hypecri{y3  your  felf-love  andielf-feeking,  your  pride,  paflion,  impatience,  unpliableneis 
and  unfubmittednels  to  the  will  of  God,  your  carnalnefs,  earth ly-mindednefs,  your  immoderate 
and  inordinate  love  to  tie  things  of  the  world,  your  murmuring  and  fretting  at,  yuur  diflatisfo- 
.  £tion  and  diLontent  with  your  prefenc  lot ;  how  little  thcfe  and  many  other  corruptions  are  cru- 
cified and  brought  at  under  :  If,  I  fay,  ye  be  well  feenand  verfed  in  the  knowledge  of  your 
fpjrkual  condition,  ye  will  upon  ferious  and  thorow  reflections  find,  tha!:  ye  (land  in  need  of 
every  affliction  ye  meet  with,  as  to  all  the  circum  (lances  thereof,  or,  if  ye  do  not,  info  far  ye 
aye  unacquainted  with,  and  ftrangers  to  your  felves,  and  to  the  (late  and  poflure  of  your 
fpiritual  ahai:  s ;  nay,  ye  will  eafily  find,  that  all,  even  your  heavieif.  erodes  and  afflictions, 
have  enough  ado  to  work  you  up  to  what  you  mould  be  at ;  and  tho'  fometimes  ye  may  be 
difpo fed  to  think  that  ye  could  hardly  bear  any  more,  yet  ye  wi!l  upon  due  fearch  find  that 
ye  could  have  wanted  nothing  of  what  ye  have  met  with,  without  a  greater  prejudice  than  ihe 
crofs  hath  brought  along  with  it.  We  are  naturally  frowar  i  and  peevifh,  bent  to  fretfulnefs 
and  difcontent,  inclining  rather  to  reftlefs  endeavo'  ring  to  have  our  lot  brought  up  to  our  fpi- 
rits,  than  to  be  at  fuitable  pains  :o  have  our  (pints  brought  down  to  our  lot,and  therefore  have 
much  need  to  be  tamed  and  calmed  by  the  crofs ,  this  rigged  and  uneafy  temper  of  fpirit  being 
the  great  hinderer,  yea  oppofite  of  that  flayed  and  fweet  contentation  of  heart  with  and  in 
every  flate,  which  is  the  very  life  of  a  Chriftian5s  life,  confifimg  /as  the  Lord  faith)  not  in  the 
abundance  of  the  thin'gs  which  we  pojjefs,  Luke  12.  15.  but  in  our  fatishednefs  with  them, 
whether  abundant  or  not :  To  the  attaining  unto  which  ble^ed  temper,^  the  fhorteft  cut,  and 
moA  compendious  way,  is,  in  the  firft  place,  to  be  well-pleafed  and  latisned  with  God  himfelf, 
and  with  a  folidly  (ecured  intereft  in  him ;  and  to  endeavour,  in  the  next  place,  to  be  well- 
pleafing  in  his  fight,  to  be  gracious  in  his  eyes,  to  (land  well  in  his  1  noughts,  even  to  do  al- 
ways thefe  things  that  pleafe  him,  John  B.  29.  to  which  defirable  frame  of  foul,  if  we  were 
once  thro5  grace  brought  (whereto  our  beari  ig  of  the  yoke,  and  putting  our  fhoulders  under 
the  crofs,  is  not  a  little'thro' God's  blefflng  contributive)  O  how  good-natured  then  and  eafy 
to  pleafe  would  we  be  found  to  be,  and  how  ready  to  conftrue  well  of  all  that  he  doth  to  us ! 
feldom  out  of  humour,  fo  fpeak  fo.  Now,  if  we  ftand  in  need  of  all  the  afflictions  we  are 
tryfted  with,  in  all  their  moft  fad  and  forrowful  ciroumflances  (as  certainly  we  do,  becaufe 
God,  who  cannot  lie  or  miftake,  hath  faid  it)  why  fhould  we  not  fubmit  our  felves  to  his 
will  in  meafuring  them  out  to  us?  or  what  jufl  reafon  can  there  be  to  be  diffatisfied  with,  or 
to  complain  of  God's  gi  ing  to,  or  ordering  that  for  us,  whereof  we  fla^d  in  need,  and  which 
we  cannot  want,  without  being  confiderably prejudged  andworfted  by  the  want? 

Sixthly,  If  it  be  confidered^tbat  in  all  your  chaftifements  and  affictions  God  is  gracioufly 
driving  theblefled  de%iofyour  fpiritual  good  and  profit,  making  them  all  to  work  together 
for  that  defirable  end,  caufin?  than  turn  toyfonrfapoation,  thro'  the  help  of  the  prayers  of 
others  of  his  people,  and  thefupply  of  the  Spirit  of  Jefus  Chrifi,  Rom.  8.  28.  Phil.  2. 19.  Gi- 
ving you  affurance  by  his  faithful  word  ofpromife,  that  thereby  your 'iniquity fi all be  purged, 
and  that  this  frail  be  all  the  fruit  (O  flrange  and  admirable  condefcenfion  of  grace!  all  the 
fruit  I)  to  take  away  fin,  Ifa.  27.  9.  and  that'he  will  not  chaftife  you  as  parents  according  to 
the  flejh  do  their  children,  to  wit,  for  their  own  plea  ft/re ;  who,,  however  they  may  have  a 
general  defign  of  good  to  their  children  in  their  chaftifing  of  them,  yet,  thro5  a  remamder  of 
corruption  in  thebefl  of  them,  they  are  often  fub  jetted  to  fuch  hurries  and  tranfportsof  pafTi- 
©n,  when  it  comes  to  the  ad  of  chaflifement,  that  they  much  forget  to  confult  the  good  and 
advantage  of  the  chaftifed  child,  and  too  much  gratify  their  own  pleafure  and  humour  ;  but 
that  he  will  chx.ufc  for  your  profit,  that  ye  way  be  made  partakers  of  his  holinefs,  Heb.  12. 
10  Now,  if  this  be  his  defign  in  chaftifing,  and  if  this  be  the  promifed  fruit  of  your  chaftife- 
ments and  aiRi&ions.  why  fhould  ye  not  therein  fubmit  to  his  pleafure,  which  hath  your  ov\  n 
~  profit 


The  Eft  file  Dedicatory.  \\\ 

profit  infeparably  joined  within  it,  if  ye  your  feives  do  not  finfully  lay  obft  ructions  in  the  way 
thereof,  as  o'therwile,  fo  particularly  by  your  being  diipleafed  with  this  his  pleaiure,  which  yet 
his  grace  in  his  own  people  foffers  not  to  be  invincible  nor  final  ?  I  do  not  fay,that  our  chaflii'e* 
ments  and  afflictions  do  of  themielves  produce  this  profit,  and  bring  forth  this  fruit ;  for  alas  i 
we  it  ay  from  doleful  experience  have  ere  now  arrived^  at  a  (ad  perfwalion,  that  we  arc  proof 
againft  all  applications,  excepting  that  of  fovereign,  efficacious  and  all-difficulty-conquering  free 
grace,  and  that  nothing  will  do  at  us  fave  that  alone ;  whatever  means  be  made  u;e  of,  this  only 
mull:  be  the  efficient  producer  of  our  profit :  It  is  apiece  of  God's  royal  and  incommunicable 
prerogative,  which  he  hath  not  given  out  of  his  own  hand  to  any  di'penfation,  whether  of  ordi- 
nances, never  fo  lively,  and  powerful  in  themielves  ;  or  of  providences,  never  fo  crofs,  loudly 
alarming  and  clearly  (peaking,  abftractly  from  his  own  blefling,  effectually  to  teach  to  profit ,  Ifa. 
48.  1 7.  a::d  therefore  he  doth  (as  well  he  may)  claim  it  to  himielf  alone,  as  -his  peculiar  privi- 
vilege,  while  he  faith,  /  am  the  Lord  thy  God  that  teacheth  thee  to  profit.  Since  then  this  is  his 
deiign  in  all  the  chaftifements  inflicted  on  his  own  people,  and  fince  he  only  by  his  grace  can 
make  it  infruftrably  take  effect,  let  him  have  our  hearty  allowance  and  approbation,  to  carry 
it  on  vigoroufly  arjd  fuccesfully  ,•  and  let  us  pray  more  frequently  and  fervently,  that,  by  his 
effectually  teaching,  our  profiting  may  be  made  more  and  more  to  appear  under  our  chaftife- 
ments ,*  and  withal,  in  the  vault  it  tide  of  our  fad  thoughts  about  them,  let  his  comforts  delight 
cur  fouls,  and  this  comfort* in  particular,  that  in  them  all  he  gracioufly  defigns  and  projects. 
our  profit,  even  the  making  of  us  more  and  more  to  partake  of  his  holinefs. 

Seventhly ,  If  it  be  confidered,  that  all  our  trials  and  troubles  are  but  of  time-continuance, 
'  and  will  period  with  it ;  they  are  but  for  afeafon,  1  Pet.  1.  6.  yea., but  for  a  moment ;  2  Cor, 
"4. 17.  He  will  not  contend  for  ever,  knowing  well,  if  hefhould  do  (6,  thefpirits  would  fail 
before  him,  and  the  fouls  which  he  hath  made,  Ifa.  57.  16.  Tho'  they  fhould  follow  clofs  on 

!fOU,  and  accompany  you  to  your  very  dying  day,  yet  then  they  will  leave  you,  and  take  their 
all:  good-night  and  everlafting  farewel  of  you ;  forrow  andfighing  will  then  for,  everfiy  aways 
and  all  tears  on  whatever  account  fio a 11  then  be  wiped  from  your  eyes,  Raw?-  17.  and  21.  4. 
It  is  a  great  alleviation  and  mitigation  of  the  moft  grievous  affliction,  and  6fthe  bittereft  and 
moll:  extreme  forrow,  to  think,  that  not  only  it  will  have  a  term-day  and- $f  ate  of  expiration, 
but  it  will  quickly,  in  a  very  fhort  time,  even  in  a  moment,  be  over  and  zi  an  end  (as a  holy 
martyr  laid  to  his  fellow-fufferer  in  the  fire  with  him,  It  is  but  winking,  fyind  our  pain  and 
forrow  is  all  over)  and  that  there  fhall  be  an  eternal  tack  of  freedom  fromjit ;  and  that  ever- 
iailing  folace,  fatisfaction,  and  joy  without  the  leaft  mixture  of  forrow  ani|fadncfs,  fhall  fuc- 
ceed  to  it,  and  come  in  the  room  thereof:  It  is  but  for  the  little  (pace  of  tfreefccrc  years  and;.  I 
ten,  or  fourfcore,  Pfal.  90.  10.  (which  length  moft  people  never  come)  that  his  people  are*' 
fbbjected  to  trouble ;  and  what  is  that  very  fhort  moment  and  little  point  oftime,  being  com- 
pared with  a  vail:  and  incomprehenfibly  long  eternity  ?  in  refpect  of  whichy#  thoufand years, 
are  but  as  one  day,  or  as  a  watch  in  the  night,  when  it  is  paft,  Pfal.  90.  4!-  And  no  doubt 
the  little  while's  trouble,  fadnefs  and  forrow  of  fojourning  and  militant  faints,  is,  in  the  depth 
.of  divine  wifdom,  ordered  fo,  that  it  may  the  more  commend  and  endear  that  blefled  calm 
and  tranquillity,  that  fulnefs  of  pureft  joys,  and  thefe  moft  perfect  pleafures  at  his  right 
hand,  that  triumphant  faints  mail  for  evermore  enjoy. 

v  Eighthly,  If  it  be  confidered,  that  all  along  the  little  moment  that  your  trials  and  afTlicti-' 
ons  abide  with  you,  they  are,  even  the  faddeft  and  moft  fevere  of  them,  moderate,  and  thro* 
his  grace  portable  and  light;  In  mcafure  he  debateth  with  you,  and  ft  ays  his  rough  wind  in. 
the  day  of  his  eaft  wind,  Ifa.  27.8.  And  whatever  difficulty  ye  fometimes  find  under  fore  pre£ 
lures,  to  get  it  folidly  and  practically  believed,  yet  God  is  faithful  who  hath  promifed,  and. 
will  not  puffer  you  to  be  tempted  above  that  which  ye  are  able,  but  will  with  the  temptation 
mak£  a  way  to  efcape,  that  ye  may  be  able  to  bear  it,  1  Cor.  iq,  1 3.  He  is  a  God  of  judgment 

(Ife,. 


I 


viii  7*he  Epiftle  ^Dedicatory. 

(Ifa.  5c.  18.)  and  difcretion,  that  fuits  bis  peoples  burdens  to  their  backs,  and  wifely  propor* 
tions  their  {traits  to  their  flrength :  He  pits  not  new  wine  into  old  bottles,  Mat.  9.  1 7.  neither 
doth  be  break  the  bruifed  reed,  Ifa.  42.  3.  and  even  when  he  hides  his  face,  and  is  wroth wit Jt 
lois  children,  and  [mites  them  for  their  iniquity,  Ifa.  42.  17,  18.  it  is  only  fatherly  wrath ; 
And  however  dreadful  that  may  be,  and  difficult  to  be  born,  yet  there  is  nothing  vindictive 
in  it  ,*  it  is  a  Father's  anger,  but  contempered  with  a  Father's  love,  where  alfo  love  predomines 
in  the  contemperature.  And  indeed  the  moil  extreme,  and  the  very  heavieil  of  ail  our  affli- 
©ns,  are  moderate,  and  even  light,  being  compared,  ift,  With  what  your  fins  deferve,  ex- 
ceedingly far  beneath  the  defert  whereof  ye  are punife.ed,  Ezra  p.  23.  even  fo  far,  that  ye  may 
without  all  compliment  moil  truly  fay,  'That  it  is  becailfe  his  companions  fail  not,  that  ye  are 
not  confirmed,  Lam.  3.  22.  that  ye  are  kept  out  of  hell, and  free  from  everlailing  burnings,  to 
which  your  many,  various,  and  grievoufly  aggravated  provocations,  have  made  you  moil 
juilly  liable :  So  that  ye  have  reafon  to  think  any  affliction,  fhort  of  everlafting  deilruction 
from  the  prefence  of  God,  to  be  a  highly  valued  piece  of  moderation,  and  to  fay,  Wherefore 
doth  a  living  man  complain,  a  man  for  the  pwiifhment  of  his  fin'i  Lam.  3.  39.  We  will  bear 
the  indignation  of  the  Lord,  becaufe  we  have  finned  againft.him,  Mic.  7.  9.  zdly,  With  what 
others  of  the  people  of  God  have  readily  met  with ;  for  we  have  not  refifted  to  the  blood,  Jlri- 
ving  againft  fin,  Heb.  12.  4.  We  have  it  maybe  all  this  while  been  but  running  with  the  foot- 
men,  when  they  have  been  put  to  contend  with  horfes,  Jer.  12.  5^  idly,  With  what  our  ielves 
have  fometimes  dreaded  and  been  put  to  deprecate,  when  horrid  guilt  hath  flared  us  in  the 
face,  and  when  God  apprehended  to  be  very  angry,  even  threatning  to  fmite  us  with  the 
wound  of  an  enemy,  and  with  the  chaftifement  of  a  cruel  one,  to  run  upo?i  us  a  giant,  to  break 
* II  our  bones ;  And  again  to  pew  hi mfelf  marvellous  upon  us,  by  taking  us  by  the  neck,  and* 
flaking  us  in  pieces,  Jer.  30.  14.  Job  1 6.  14.  &  12.  Job.  10. 16.  A-thly,  With  what  our  ble£- 
ied  Lord  Jefus  fufrered  for  his  people,  who,  all  the  while  he  fojourned  here  on  earth,  was  a 
Ma-nofjorrows,  and  acquainted  with  grief ,  Ifa.  53.-4.  and  might  moil  juflly  have  faid,  be- 
yond all  men,  /  am  the  man  that  hath  feen  affliction  by  the  rod  of  his  wrath :  Is  there  any  for- 
row  like  unto  mine,  in  the  day  when  the  Lord  hath  affliBed  me  ?  And,  jthly,  Being  compared 
with  that  far  more  exceeding  and  eternal  weight  of  glory ,  which  they  work  for  youf^z  Cor.  4. 
24.  Seeing  then  that  the  fharpefl  and  foreft  of  your  afflictions  are,  in  thefe  and  many  other 
refpects,  very  moderate,  gentle,  eafy  and  light ;  is  there  not  reafon  why  ye  fhould  in  them, 
-without  grudging,  fweetly  fubmit  your  felves  to  his  will,  heartfomly  faying,  It  might  have 
keen  much  worfe,  this  hlls  infinitely  fhort  of  what  we  have  defer ved,  bleffed  be  God  that 
it  is  only  thus,  and  no  worfb. 

Ninthly,  If  it  be  confidered,  that  often,  when  in  any  more  than  ordinary  fjaritual  and  lively 
frame  of  foul,  ye  have  in  prayer  defired  the  Lord,  that  he  would  take  any  way^and  make  ufe 
of  any  means  he  pleafed  (wherein  your  fin  might  not  be)  to  make  you  more  ferious  in  the 
cxercife  of  godlinefs,  more  effectually  to  mortify  your  corruptions,  and  to  further  your  confor- 
mity to  his  ima^e  in  holinefs ;  and  that  ye  fhould  thro3  his  grace  be  content,  putting  as  it  were 
a.  blank  in  his  band,  to  be  filled  up  as  him  elf  in  his  own  infinite  wifdom  fhould  think  fit,  de- 
claring that  ye  were  fatisried,  on  tne  terms  propofed  by  Jefus  Chrifl,  to  be  his  difciplcs,  and  to 
take  up  not  only  a  crofs,  or  the  crofs  in  general,  but,  Mat.  16.  24.  your  crofs  in  particular,  the 
crofs  that  fhould  be  fhaped  out  for  you,  however  circumilantiated :  And  when  under  fome 
Very  fad  affliction,  he  on  the  matter  befpeaks  thus,  I  am  now  about  to  grant  you  your  own 
defire,  tho5  it  may  be  in  fuch  a  way, and  by  fuch  a  mean,  as  either  would  have  been  none  of  your 
own  choofing,  had  it  been  left  to  your  choice,  or  poffibly  fuch  as  ye  did  not  think  of;  will  ye 
be  difpleafed  with  me,  or  miftake  my  hearing  of  your  prayers,  fulfilling  of  your  petitions,  and 
granting  you  according  to  your  own  heart's  defire,  becaufe  I  do  it  in  my  own  way,and  by  means 
uf  my  own  cjbooflng,  wherein  ye  left  and  allowed  me  a  latitude,  and  not  in  your  way  and  by 

your 


*The  Efiftle  'Dedicatory.  he 

^our  means,  which  ye  then  reno-  need,  a:  not  thinjong  your  felves  competent  judges  thereof  ? 
Alasi  here  we  ?  ndatbefl!  to  border  upon  a  practical  rewing,  retracting,  and  lifting 

up  again  of  the  blank  fu  htch  we  profefled  to  lay  down  before  him :  and  to  fay,  by 

our.  fretting,  rep-  erate  beavihefs#and  defpondency  of  feint,  that 

we  were  fomewo  I  not  fo  well  advif  d,  when  we  (ub'cr  be  :  and  gave  in  fuch  a  fub- 

miffion  and  furreuder  of  our  lei1  es  to  him ;  that  we  did  not  think  he  would  have  taken  f  ch 
advantage  of  us,  or  would  have  put  >  s  thus  lore  to  it ;  .and  that,  if  we  had  thought  he  would 
have  done  lb,  we  would  have  been  better  ad  vifed,  before  we  had  thus  fubnitted  to  h.'m,  and 
with  our  own  consent  put  our  (elves  in  his  reverence;  and  that,  if  it  had  been  any  thong 
but  this,  we  ceu'd  have  born  it  (whereas  he  farh,  Nothing  but  this)  Whereby  we  do  not 
only,  not  a  little  reflect  upon  hi  n,  as  dealing  ur  kindly,  and  doing  what  we  would  not  have 
expected  at  hi:  hand  ;  but  "alfq  make  a  lad  2nd  humbling  difcovery  of  much"  unfoundnefs  in 
our  felves,  as  to  our  oilc.  ing  up  of  fuch  general  defires,  and  as  to  our  making  of  fuch  abfb- 
lute  fubmimYns  to  him  ■  Lei  us  therefore,  in  order  to  the  juftifying  of  him  as  both  righteous 
and  kind,  and  to  the  vindicating  of  our  itlvts,  at  Jeaft  from  allowing  of  any  unfoundnefs, 
diflimulation,,  or  ■  nfar  and  meerly  compliirental  dealing  -with  God,  in  our  iubmitting  our 
[elves  to  him  in  the  general,  wi  hout  any  Sut's  or  If's,  any  rcCtriciiom  or  exceptions,  hold 
at  the  fubmiflion  given  ;  fharply  expoflulating  .with,  and  feveely  chiding  our  felves  for  this 
diicovered  practical  contradictkHi  and  contravention  ,*  and  we  ihall  find  that  he  hath  done 
nothing  unworthy  of  himfeff,  nor  in  rhe  lead  prejudicial  to  us,  but  what  is  according  to  our 
own  moft  deliberate  defires,  and  grearly  to  our  advantage. 

It  were  a  very  wide  miftake,  if,from  what  is  difcourfed  in  this  Confiderat  ion  pay  fhould  con- 
clude, that  we  intend  either  to  commend  or  allow  Chriftians  praying  directly  andexprefly  for 
crofTes  and  afflictions,  let  be  for  fuch  and  fuch  afflictions  in  particular :  For,befide  that  we  nei- 
ther find  it  commanded  in  the  fcriptures,  nor  allowedly  Tit  at  all)  precedented  or  pracufed  by 
the  faints  recorded  there,  and  that  it  Teems  to  be  a  finful  limiting-  of  the  fovereign  God  to  a 
Jar  mean:  We  may  ealily  know,from  fad  experience,with  what  difficulty,  repining  and 
fainting  we  of  en  bear  thefe  crofTes  and  afflictions  that  we  are  moll  clearly  called  to  take  on, 
find  that  are  unavoidably  laid  upon  us  ;  and  how  lamentably  little  for  moil:  part  we  profit 
by  them  :  What  hope  or  affurance  could  we  then  have,thatwTe  fhould  either  carr-y  chriftianly 
under,  or  make  Ratable  improvement  of  fuch  crofTes  ar  we  mould  unwarrantably  feek,  and 
pray  for  to  our  felves?  It  is  true,  we  find  Tome  of  rhe  faints,  and  thefe,flars  of  the  mdt  magni- 
tude, ps  Mofrs,  jfcb3  Eli  as,  David  and  &onas,  in  their  diflempered  mal-content  or  fainting 
fits,  naMionately,  .prepofteroufly  and  precipitancy  praying,  or  rather  wifhing  for  death  (for 
which  they  were  not  for  the  time  in  Co  good  cafe  }  but  that  was  not  for  death  under  the 
.  of  affli&ion.  but  rather  to  prevent  future  and  further  -afflictions,  or  to  have  a  period! 
put  to  prejently  in:umben:  ones.  If  it  fhould  here  be  fad,  Why  may  not  fa:nts  pray  for  af- 
Bfclions,  fmce  they  feem  to  be  promiTed  in  the  covenant  of  grace,  zs^Pfal.  890:0,  *i,  92. 
Hof.  2.  6,  7.  and  v.  14.  and  Tmce  God  hath  gracioufly  promifed  to  blefsall  the  afflictions/  of 
his  people,  and  to  make  them  turn  to  their  Tpiritual  good,pn  Strand  advantage,  as  Rc>; 
and  Heb.  1 2.  10.  end  el  Where?  To  thefirft  part  of  the  ob'p&mt, it  may  be  briefly  anfivered, 
Thatthcfe,  and  other  fuch,  are  not  properly  and  formally  promifes  of  the  coven  nt  of  grace, 
out  rather ;  covenant-threatnings  (Sor  the  covenant  of  grace  ha:h  its-  own  threatnitjgs,  fuited  to 
.the  nature  thereof,  as  well  as  the  covenant  ofWbrtt  '  no  fay  To)  in  cove- 

nant-grace and  mercy :  And  to  the  other  part  of  it  as  briefly , That  God  hath  promifed  to  blefs 
and  to  caufe  to  profit  by  fuch  afflictions  and  c  imfcif  thinks  fit  to  inqjct  and 

lay  on,  but  notthefe  which  weTeek  and  pray  for  to  our  felves  :  Nei  her  doth  that  fcripture, 
tPfal.  11 9.  *>•  -5.  I  know that  in  faithfulness  then  jkift  affiicled  me,  fay  any  thing  to- 
wards itrcngthning  the  objection,or  invalidating  the  anfwW  given  to  it  ;  for,the  P&lmift  only 

b  there 


X  T'he  Epifle  dedicatory. 

there  humbly  and  thankfully  acknow  ledgeth  God's  faithfulness  in  fulfilling,  his  threatning,  in 
afflicting  him  when  he  went  aflray ;  and  in  performing  his  promife,  in  blefling  his  affliction 
to  him  ibr  preventing  his  after-flraying,  and  making  him  earn  better  to  keep  his  command- 
ments; in  both  which  he  is  faithful..  AH  that  is  either  expreit  or  meant  in  this  confederation,  - 
is,That  the  faints  often  pray  God,ihat  he  would  take  his  own  way, and  uk  his  own  means  to 
bring  about  theie  great  ends  mentioned;  Wherein  theie  is  indeed  at  fetft  a  tacitc  iniinuation 
that  if  he  in  his  wifdom  fee  it  meet  to  make  ufe  of  the  rod  and  affliction  in  order  thereto,  that 
tley  v,  ill  not  allow  themfelves  to  decline  the  fame,  nor  to  miftake  him  in  it  ;  but  that  rather 
the;,  frail  through  grace  he  fatisfied  with,  and  bids  him  for  fulfilling  their  petitions,  and  gran- 
tii  g  them  according  to  their  own  hearts  cie£re5,tho,  k  be  by  fuch  means :  W'hich  is  not  pray- 
ing  for  afflictions,  but  a  refolvecf  and  declared  fubmiflion to  infinite  \V  ifdom's  love-choice  of 
his  own  midies  to  eflectuate  and  bring  to  pafs.ths  prayed-for  ends. 

*tmtbly,  If  it  be  cenjldered,  that  it  now  neither  grieveth  nor  troubleth  any  of  all  the  glori- 
fied, triumphing,  and  palm-bearing  company  before  the  throne  of  God,  and  of  the  Lamb,  that 
tl  ey  were  excrciied  with  fo  many  and  fo  great  trials  and  tribulation  \,  while  they  were  here  be- 
low' :  It  troubleth  not  John  the  'Baptifi,  that  he  was  imprifoned,  bafely  murdered  and  behead- 
ed there  in  a  hole,  without  having  accels  to  give  any  publLk  teftimony  before  his  death, 
and  at  the  deiire  of  a  wanton  dancing  damfel,  thro'  the  infligation  of  her  adulterous  and  ince- 
ftuous  mother :  Nor  Stephen  (commonly  called  the  ^rote-martyr)  that  he  was  itoned  to 
death  as  a  blafphemer,  for  giving  teftimony  to  the  moft  precious- and  comfortable  truth  of 
Chrift's  being  the  Mejjiah :  Nor  Tatil,  that  he  was  thriceheaten  with  rods,  and  received  five 
times  forty  tripes  iave  one;  that  he  was  info  many  perils  by  fea  and  land,  in  the  cky,  in  the 
country,  and  in  the  wildernefs,  by  the  heathen,  by  his  own  country-men,  and  by  faife  bre- 
thren ;  that  he  was  floned,  and  fullered  all  theie  other  things,  whereof  he  gives  us  an  hiftori- 
cal  abridgment  in  his  id  Epift.  to  the  Corinthians.,  chap.  1 1 .  Nor  doth  it  trouble  any  of  all 
thek  worthies,  of  whom  the  world  was  not  worthy,  that  they  were  cruelly  mocked,  imprifo- 
ned,. fcourged,  tortured,  or  tympanized  and  racked,  ftoned,  tormented,  fawn  aftyider,  killed 
with  the  iword,  tempted,  driven  to  dens  and  caves  of  the  earth,  and  put  to  wander  up  and 
down  in  fheep-skins  and  goat-skins,  whofe  martyrology  the  apoftle  briefly  compendeth,  Hcb* 
i  rv.  Nor  doth  it  trouble  any  other  of  all  the  martyrs,  faints  and  fervants  of  Jefus,  who  have  in 
the  feveral  ages  of  the  Church  fuftered  fo  many  and  fo  great  things  while 'they  wTere  here  in 
the  world ;  nay,  all  thefe  their  fufrerings  go  to  make  up  a  confiderable  part  of  their  fong  of 
prarie  in  heaven  (where  the  hiftory  of  thefe  wars  of  and  for  the  Lord,  will  be  very  plea! ant  to 
them  to  readj  however  fore  and  bloody  they  wTere  on  earth)  And  not  only  fb,  but  thefe  of 
them  who  have  fi.fi  ered  moft,  wonder  much  that  they  have  fuffered  fo  litt'e,  and  that  they 
are  come  to  fo  excellent  and  glorious  a  kingdom,  thorow  fo  little  tribulation  in  the  way  to  it : 
Believe  it,  there  v.  ill  he  as  much  matter  of  thankfgiving  and  praife  to  God  found  treafured  up- 
■under  the  p.'yesand  foldings  (to  fay  fo)  of  the  moft  crofs  and  afflicting  providences  that  ever 
the  people  of  God  met  with  here  in  the  world,  as  under  thefe  that  for  the  time  were  more 
fir; ij ing  and  fatisfying ;  Let  us  then,  valuing  all  things  we  meet  with,  according  to  the  afpect 
they  have  on  cur  Spiritual  and  eternal  ftate  (which  is  fure  the  jufteft  and  fafeli  valuation  of 
them  )  heartily  allow  him  to  take  his  own  will  and  way  in  afflicting  us. 

Ek  "Jentbly,  If  it  be  conjidered,  that  as  this  fubmiflion  to  the  will  of  God,  in  crofs  and  afTli- 
fiing  providences,  is  chronicled  in  thefacrcd  records,  to  the  perpetual  commendation  of  feve- 
xal  of  the  faints  ,•  namely,  of  Aaron,  of  whom  it  is  faid,  when  God  had  (lain  his  two  fons  in  a 
flrange  and  fiupcndious  manner,  even  by  fire  from  heaven,  for  their  prefumptuous  offering  of 
flrange  fire  before  him,  tfo  t  he  held  his  peace,  Lev.  10.  3.  Of  old  Eli,  when  he  received  a  fad 
jxieflage  concerning  him'elf  and  his  hcufeby  the  hand  of  young  Samuel^  who  faid^.  It  is  th% 
iwdj  let  tm  do  what  Jeemetb  bipf&ccd,  1  Sam.  3. 18,  Of  Job,  after,.. by  four  feveral  mef- 

-finger* 


the  Epiftle  'Dedicatory.  3d 

Fengers  (each  of  them  coming  immediately  upon  the  back  of  the  other,  fo  that  he  fcarcely  got 
leave  to  Lreaihe  betwixt,  or  the  ibrmer  to  rajah  his  lamentable  narration)  the  terribly  alarming 
tidings  were  br<  ught  him,  concerning  the  plundering  of  his  oxen  and  aiTes  by  the  Sabeahs,  and 
the  killing  of  his  lervsnts  w  ith  the  fword  ;  concerning  the  confuming  of  his  iheep  and  fer  vants 
bv  the  fire  of  God  tailing  from  heaven  upon  them";  concerning  the  carrying  away  of  his  ca- 
ncels, and  the  killing  cf  his  fervants  by  the  Caldeans ;  and  concerning  the  Imctheiing  to  death 
s  (ons  and  daughters,  v>hilc  feaftingtegerhrr,  by  the  falling  of  the  houfe  upon  them; 
v  ho  laid,  The Lordgweth,  and  the  Lord  taketh  #m&g>  blejjed  be  the  N*m  oj  the  Lord-,  In 
ell  this  not firming,  nor charging  God  foclifnly,  Job  r.  21,  22.  Of  iD  avid,  who,  in  a  croud 
of  crofles,  faith  to  God,  Inas  dumb,  I  opened  not  my  nwitib,  becaujetkou  didfi  it,  P&l.  3?, 
9.  2  Sam.  1 5.  25,  26.  and  who,  when  forced  to  flee  from  Jerusalem  by  frs  unnatural  and  re- 

s  fon  Abfaiom,  and  fending  back  the  ark  thither,  with  admirable  compofure  and  fweet 
fioc  ]  fag  cf  foul,  iaid,  If  I  pall  find  favour  in  the  eyes  of  the  Lord,  he  <mU  bring  me  again, 

m  me  both  it  and  his  habitation  :  But  if  he  fay  thus,  I  have  no  delight  in  thee,  beheld,    « 
here  am  I,  let  him  do  with  me asfeemeth good  to  him :  Of  Hezehah,  when  that  heavy  mef- 

as  brought  to  him  by  the  prophet  Ifaiah  concerning  the  Bahylwip  capvi  1  it". ,  v  hereia 

a!  posterity  were  to  have  their  deep  mare ;  who  laid,  Gccd  is  the  word  of  the  Lord 
which  thou  haftfpeken  ;  who  faid  moreover,  Is  it  not  good,  if  peace  and  truth  be  in  my  days  > 
3.  Kings  20. 1 9.  if  the  threatned  doom  ancUentence  (hall  be  for  a  while  fufpended,  and  not  pre- 
fentjy  execute:  And  of  thefe  Chriftians,  who,  after  they  had  with  much  weeping  earnestly 
intreated  the  apoftle  Taul,  defervedly  very  dear  to  them,  not  to  go  up  to  Jerufalem,  where 
tht  p: cphet  y?gab us  had  foretold  he  mould  be  apprehended  and  put  in  bonds,  and  perceived 

e  \  a  inflexibly  refolved  at  any  rate  of  hazard  to  go  thither,  ceafed,  and  fubmimvely  faid, 
Tie-will  oj  the  Lord  be  done, Acts  21.  14.  As,  I  fay,  k  is  thus  chronicled  to  their  commenda- 
tion, fo  it  is  a  piece  of  moil  beautiful  and  amiable  conformity  to  the  practice  of  our  blefled  Lord 
Jeius,  of  v.hom  we  ought  to  be  followers  as  dear  children  (Eph.  5.  1.)  in  all  thefe  things, 
wherein  he  is  propofed  as  a  Pattern  for  our  imitation,  who  in  a  great  and  grievous  agony  of 
trouble,  and  when  moil:  terribly  affaulted.by  a  ftrong  combination  of  crofs  and  afflicting  -pro- 
vidences, and  after  conditionate  deprecating  of  that  bittereft  cup  and  blacked  hour,  plealant- 
ly,  (weedy  and  fubmiilhely.  fubjeined,  and  faith  to  Lis  Father,  JSeverthelefs  net  my  null,  bub 
thine  be  done ;  Not  as  I  will,  but  as  thou  wilt,  L^ke  22.  4.2.  Mat.  z6.  32. 

Twelfihiy  and  finally,  If  it  be  confdered,  that  when  the  whole  contexture  and  web  of  pro- 
vidences, and  more  eipeciaily  about  the  cacholick,  vifible,  militant  Church,  and  every  indivi- 
dual member  thereof,  fhali  be  wrought  out,  and  in  its  full  length  and  breadth  (as it  wTere)  fpread 
forth  in  the  midft  of  all  the  redeemed,  perfected,  glorified  and  triumphant  company  of  air.rs, 
Uanding  round  about,  and  with  admiration  beholding  it ;  there  will  not  be  found  (to  fay  fo) 
one  mifplaced  threed,  nor  one  wrong-fet  colour  in  it  all,  but  every  thing  will  be  found  to  have 
fallen  in.  in  the  fitted  place,  and  in  the  mod  beautiful  feafon  and  order  thereof:  O  fo  rare,  Co 
RBiatkable,  fo  renowned  and  fo  ravifhing  a  piece,  as  it  will  by  them  all  unanimoufly,  and.  with 
ore  voice,  be  judged  and  declared  to  be,  even  worthy  of  the  mod  excufiteart  and  infinite  skill 
©f  the  great  Wnker  thereof!  The  fevered  criticks,  and  mod  difficultly  fetisfia  le  of  them  all, 
about  mere  publick  and  more  particular  crofs  providences,will  then  fully  and 
to  the  height  be  farisn"ed,and  willall,without  any  the  lea  ft  heiltation  or  jarring3readily  and  cheer- 
I  ear  him  this  concordant  tedimony ,  that  he  hath  done  all  things  well,  Mark  7.  37.  every 
thing  hi  particular,  and  ail  things  in  general,  tho*,  when  he  was  a  doing  of  them,  they  often 
prefumptuoufly  took  upon  them  raihly  to  cendre,  a»d  to  of  er  their  impertinent  and  crabbed 
arimadverlions  on,  and  their  amendations  and  alterations  of  feveral  of  them;  and  will  moil: 
cordially  blcls  him,  that  he  wrought  en  in  his  own  way,  about  1  is  Church,  and  each  of  them- 
fdves,  without  confuting  them,  or  following  their  way,  which  would  l&ve  quite  marred  the 

b  *  beauty, 


.  xii  tfhe  Epiftk  'Dedicatory. 

beauty,  and  darkned  the  luftre  and  fplendour  of  that  molt  clofs  and  curious  divine  contexts- 
Everyone  of  thefe  confiderations  hath  much  reafon  iri  it,  to  perfwadeto  this  indre  and  ahfo- 
lute  fubmiffion  to  God's  will  ai^d  pieafure,  in  what  is  cfojsto  you,  afflicied  and  forrowful  Chri" 
itians ;  but  O  how  much  weight  and  ftrength  of  found  (piritual  reafon  is  there  in  them  all  united 
together  (hemic  the  many  other  excellent  confiderations,  diTperfed  up  and  down  thefe  choio2 
Sermons,  faffed  hill  with  ftrong  cordials,  fitted  both  to  recover  and  prefer ve  you  from  feinting 
under  your  many  feverahaffli&ions)  powerfully  to  perfwade  and  prevail  with  you,even  the  molt 
av<:ri2,untoward,way-ward,  and  crofs-grain'd  .;  to  fay  fo)  of  you  all_,  without  further  debate  de 
mur,or  d.  lay,in  thefe  things  that  an  i  ting  to  you,and  do  moft  thwart  your  inclination 

to  come  in  his  will,  and  pleasantly,  without  any  the  leafl:  allowed  reluctancy  or  gainfayins  to 
to  i  m !  How  might  you  thus  poilefs  your  fouls  in  patience,  and  how  quiet,  calm  fedate 
and  composed  might  ye  be,  more  cfpeciaily  in  troublefom  times,  amidfl;  thefe  things  wherewith 
others  are  kept  in  a  continual  hurry,  aJmoft  to  the  hazard  of  being .diftracted  by  them? 
•  Let  them  \  11,  my  fiohle  Lord,  prevail  with  your  Lprdfbip  in  particular  reverently  to  adore- 
Clently  to  (loop  unto,  and  fweetly  to  acqulefce  in,  the  Lord's  fevereign,  holy,  and  wife  orde- 
ring your  many  and  various  complicated  trials  ;  and  more  efpecially  his" late  removing  your  ex- 
cellent Lady,  the  defire  of  your  eyes,  the  chriukn  and  comfortable  companion  of  your  youth 
by  his  ftrcke  :  As  indeed  all  the  tyes  of  hjaarcft  and  deareft  relations,  betwixt  husbands  and 
wives,  parents  and  children,  brothers  and  fillers,  &c  are  capable  of  diffolution,  and  will  all 
ere  long  by  death  be  actually  diflolved ;  there  being  but  one  tye  and  knot  of  marriage-union  be- 
twixt precious  Jefus  Chrift  and  the  believer,  that  by  divine  ordination  is  eternal 'y  incapable  of 
any  diffolution,  even  by  death  it  [elf;  which  tho'it  diflblve  the  ftrait  union  that  is  betv  ixt  the 
foul  and  the  body,  yet  doth  not  at  all  loofe  the  Rraiter  bond  of  union  that  is  betwixt  him  and 

'  both  of  them,  but  it  remains  ftill  inviolable ;  and  by  vertue  thereof,  the  believers  vile  dead  bo- 
dy fhall  be  raited  again  at  the  laft  day,  conform  to  his  own  glorious  body,  and  be  re-united  to 
the  perfe&ed-fouh  which  two  old  intimates  will  then  meet  in  far  better  cafe  than  when  they  were 
parted  and  pulled  afunder :  For  he  is  an  Husband  that  cannot  grow  old,  fick  or  weak,  neither 
can  he  die ;  he  is  a  Husband  whofe  Bride  and  Spoufe  is  never  a  Widow-,  neither  hath  he  any 
relicts  :  The  drawing  on  of  which  matchleis  match  and  marvellous  marriage,  is  one  great  de- 
sign of  thefe  fweet  fermons,  wherein  pregnant  reafons  are  adduced  by  this  friend  eft  be  Bride- 
groom,  to  perfwade  finners  to  embrace  the  offer  thereof  made  to  them  in  the  gofpelj  and  to 
make  them,  who,  by  his  own  gracious  and  powerful  inimuations  on  their  1  ;  enter- 

tained  his  propofal,  toward  making  up,  and  final  clofing  of  the  match,  to  blefi  themfelves  in 
their  choice,  and  to  blefs  him,  that  ever  he  was  pleafed  to  ftpop  fo  very  low  as  to  bee 
Suiter  to  them,  with  a  peremptory  refolirion  to  admit  of  no  rciufal,  but  infruftrably  to  carry 
their  hearts  content  to  take  him  for  their  tjord9  Head  and  H?j$band3  to  he  to  them  a  S\ 
a  cThyfcian  and  Jre aftrre,  even  their  All  hi  all,  their  A  11  alow  all;  which  day  of  efooufals^ 
as  k  was  the  day  of  the  gladncfs  of  bis  heart ,  fo  it  will  never  be  any  grief  of  heart  to  them. 
Let  all  mutinous  thoughts  about  his  dealings  with  you  be  fllenced  with,  If s  the  Lord;  let 
riot  too  much  dwelling  on  the  thoughts  ci  your  affliction,  to  the  filling  of  your  heart  flill  with 
forrow,  incapacitate  you  for,  nor  divert  you  from,  humble  asking  the  Lord,  wnat  he  aims  at 
by  all  thefe  difpenfations,  what  he  would  have  you  to  learn  out  of  them,  what  he  reproveth 
and  contends  for,  what  he  would  have  you  amending  yg-jr  hands  in,  and  what  he  would  have 
you  more  weaned,  felf-denied,  and  mortified  in,  and  what  he  would  have  you  a  further  length 
and  a  greater  proficient  in :  He  hath  told  you  the  truth  y  that  thefe  things  are  expedient  for \ym\ 
ftudy  to  find  them  to  be  fo  in  your  exptrience.  Sure  he  hath,  by  them,  written  in  great,  le-' 
gible  and  capital  characters,  yea,  even  as  with  a  fun-beam,  vanity,  emptinefs,  uncertainty,  mu- 
tability, unfatisfactorinefs  and  difappointment  upon  the  forehead  of  all  creature-comforts,  and 

;  with  a  loud,  voice  tailed  your  J-ordfbip,  yet  more  ferioufly  than  ever,  to  feek  after  lolid  foul- 


7*  he  Epifile  Dedicatory. 
fatisfacYion  in  his  own  klefTcd  and  alWufficient  Self,  where  it  is  molt  certainly  to  be  found,,  with- 
out all  peradventure  or  poiR-jjky  of  mifgiving  :  Make  hafle,  my  Lord,  yet  to  come  by  a  more 
clofs  confining  of  ail  your- defires  and  expedationsofhappinefsandfatisfacliontoyourfoulVto 
God  only,  contracting  and  gathering  them  in,  from  the  v aft  and  wearifom  circumference  of 
earthly  eomforts_,and  concentring  them  all  in  himfelf  as  their  point ;  finely  thro'  grace,  in  a  (weet 


not  to  meet  with  it  from  every  airth  whence  it  is  looked  fori  Aks  i  if  is  the  feathering  of  our 
expectations  and  defires  of  happinefs  among  other  objects  befide  him,  that  breeds  us  ail  the  di£ 
quiet,  anxiety  and  vex 'tion ;  whereas  if  we  kept  our  felvesthro"  grace  under  a  more  clofs  and 
eonltant  confinement  to  Mm,  when  thk-and  that,  and  the  other  creature-comfort,  whether 
perfon'  or  thing,  were  taken  from  us,  there  would  be  no  deduction  made  from,  nor  any  dithV- 
nutioh  made  of  our  i  rue  happinefs ;  none  of  thefe,  how  dear  and  defirable  foever,  being  eilen- 
tia-ryconflitutive  of  it,  ner  to  much  as  trenching  thereupon;  and  he,  in  whom  "only  all  our 
happinefs  lies,  bein^.  the  fame  yefter 'day ,  to  day,  and  for  ever,  hvithont  any  variablenefsor  Jba- 
dow  of  turnings  There  are  fome  whomrhe  loveth  jb  well,  that  he  cannot  (to  ipeak  fo)  find  in 
his  heart  to  fee  them  thus, to  parcel  out  their  affections,  and  to  dote  upon  any  painted  ima- 
ginai  y  happinefs  in  creature-comforts ;  and  therefore^  on  deflgh.,  he  doth  either  very  much  blaft 
them,  as  to  the  expeded  fatisfaction  from  them  j  or  quite  remove  them,  that,  by  making  fuch 
a  vacuity,  he  may  make  way  f  ^-r  himfelf  to  fill  it,  ana  happily  to  necefHtate  the  perfon,  hum- 
bly, prayerfully/and  believingiy,  to  put  him  to  the  filling  of  it :  And  it  is  a  great  vacuity  that' 
he,  ^cho  fills  heaven  and  earth,  cannot  fill ',  a  little  of  whofe  gracious  pretence,  and  manifested 
fpecial  love,can  go  very  far  to  fill  up  the  room  that  is  made  void,  by  the  removal  of  the  choiceft 
and  mofi  defirable  of  all  earthly  comforts  and  enjoyments.  Happy  they,  who,  when  they  lofe  *' 
a  near  and  dear  relatiun  or  friend,  or  any  idol  they  are  fond  of,  are  helped  of  God  to  make 'jefus 
Chriilr,  as  it  were,  fuccced  to  the  fame  as  its  Heir,  by  taking  that  lofs  as  a  fummons  to  transfer 
and  £tt!c  their  who1?  love  on  him,  the  Object  incomparably  molt  worthy  of  it,  as  being  alto- 
gether lovely,  or  ail  defires  \  Cant.  5. 1 6.  There  is  no  earthly  comfort,peribn  or  thing,but  hatb 
Somewhat  in  it  that  is  not  deilrable,  and  that  it  would  be  the  better  to  want ;  but  there  is  nothing 
in  him- that  is  not  truly  defirable,  nor  any  thing  out  of  him  that  is  worthy  to  be  defiredf 

I  am,  my  noble  Lord,  the  more  eaflly  prevailed  with  and  encouraged  to  addrefs  thededica-- 
tion  of  thefe  Sermons  to  your  LordOiip,  more  particularly  when  I  remember  the  unfeigned 
faith  that'firft  dwelt  in  your  grandmother,  as  another  Lois ;  and  in  your  mother,  as  another  ' . 
Eunice;  and  more  lately  in  your--own  choke  Lady,  wrho,  as  another  beloved  Perils,  laboured, 
much  in  the  Lord:  And  tho' file  had  but  a  very  fhort  Chriitian  race  (in  which  fhe  was  much' 
encouraged  by  coming  into  your  Noble  Father's  family,  and  her  beholding  how  hard  your  bleffc 
^Mother  did  run  and  prefs  toward  the  mark/even  when  in  thelaft  ftage,  and  turning  in  a  man- 
ner  thelaQ:  ftoop  of  ner  Chriflian  courfe)  yet  it  was  a  very  fwift  one,  wherein  fhe  did  quite 
cut-run  many  that  were  in  Chrift  long  before  her;  (all  three  Ladies  of  honour^  alrripft  (if  I 
heed  to  fayalmoft)  without  parallels  in  their  times,  in  the  ferious  and  diligent  exereife  of  god- 
lihefs,  and  patterns  worthy  .to  be  imitated  by  others)  and  I  truf:  in  your  Lordfliio's  felf  alfb, 
yea,  and  in  fev.eral  others  of  your  elder  and  younger  noble  relations  (for  grate  nath  fuch  a 
draught  of  fouls  amongfl:  you,  as  it  ufeth  not  often  to  have  in  focietres'  of  ib  noble  extract, 
for  not  many  noble  are  called  )  which,  as  it  defervedly  draweth  refpect  to  fuch  of  you,  as  are 
thus  privileged,  from  the  obfervers  of  it,  lb  it  layeth  a  mighty  ftrong  obligation  upon  you,  to 
be  much  for  God,  and  in  fervice  to  your  generation,  according  to  his  will;  Further,  when  I 
obferve  your  LordfhipVchriftian  and  exemplary  carriage,  under  fuch  a  con  junction  and  com- 
fcinauon  of  fo  very  cr ofs,  .and  alfliQlt  crufliing  calamitous  providence^  choofmg  rather  con- 
tentedly;' 


7" he  Epifle  ^Dedicatory. 


JllllUi    cillU    UUVVaiiaui«^   v   wuuv.,     ^ann-umi^     vj     ^MMUUU«    ^»i-L    V-H-^IUIO     ^  LULU      H1C    UCOL    WriS 

not  of  your  Lord ihip's  own  contracting)  under  whatever  ipecious  pretexts  and  advantages  of 
law;  whereof  m2ny  make  no  bones,  who,  if  they  may  keep  up  their  fuperH  .jties,  care  not 
to  ruine  their  friends  ingaging  in  -ruretyfhip  for  their  debt, and  to  Jive  on  the  fubitance  of  others. 
Moreover  ,when  with  great  fatisfa&ion  I  notice  how  much  your  Lord/hip  makes  it  your  bufi- 
nefs  to  follow  your  noble  anceit.ors,in  fo  far  as  they  were  follower i  of Chrifr, .which  many  great 
men,  even  in  the  chriilian  world,  alas,  do  not  much  mind,  not  confidering  that  it  is  true  nobi- 
lity, where  God  is  the  chief  and  top  of  the  kin,  and  where  religion  is  at  the  bottom ;  and 
what  renowned  Razdeigh  {klth,Hinc  diEtm  nobilis  quafi fr<e  aliis  virtutendtabws&tod  what 
another  faith,  j^//  ab  illuftrium  majorum  fplendi  da  virtute  degenerarunt  nobilia  portent  a  fnnu 
And  finally,when  I  confider,  that  in  your  Lordfhir/s  retirement  and  abftraction  from  wonted 
converfe  and  dealing  in  buflnefs,you  will  have  accefs  at  fefure  to  read  them,whereby  you  may 
thro'  God's  biefiing  be  fweetly  diverted  from  penfive  and  not  fo  profitable  poring  on  your  a£» 
diction,  and  be  much  inftrucied,  convinced,  reproved,  directed,  edified,ftreng*:hned  and  com- 
forted. Read  them  then,  my  Lord, carefully  (as  I  take  ir  for  granted  yoi  will)  ponder  and 
digefl  them  well,  and  I  am  hopeful,that  they  fhall  throJ  grace  prove  contribute  ve  to  the  brings 
jng  upon  you  a  confiderable  growth  of  holinefs,  and  to  the  making  of  your  ways  and  doings 
more  than  ever  fuch,  that  others  of  his  people  obferving  the  fame,  friail  be  comforted,and  made 
to  think  and  fay, Verily  God  hath  not  done  in  vain  all  that  he  hath  done  to  yonder  Nobleman* 
That  thefe  lubftantial  and  marrowy  gofpel-fermons  may  come  along  to  you  all,  nay  to  all 
the  readers  of  them,  and  to  your  Lordfhip  more  particularly,  with  fhowers  of  gofpel- 
bleflings,  is  the  earned  defire  of, 

jDearly  beloved  affliffedChriftians,  and  my  very  noble  Lord  in  particular , 

iJov.  1 5.  Tour  Companion  iti  Tribulation,  defirous  aljb  to  be  in  the  Kiiigdom  and 

1 6  8  2.  Patience  ofjefus  Chrift,  and  your  Servant  in  the  Gc/pel  for  his  fake, 

J.  C 

Unto  the  Readers,  and  more  particularly  unto  the  Inhabitants  of  the  Qit)  of 
Glafgow,  of  all  Ranks. 

■♦Hough  the  whole  field  of  thefacred  and  infallibly  infpired  fcriptures,be  very  ptafantand 


pleafant  and  beautiful ;  and 'amongft  thefc,  fuch  as  hold  forth  his  fuftenngs^and  himielf  as  cru- 
cified, mod  evidently  before  mens  eyes,  have  a  peculiar  and  raffing  pleafantnefs  and  beauty  in 
ihem  :  If  fo,  then  fure  this  5  3d  chapter  of  the  prophecies  oxlfaiah  cannot  but  be  look:  at  as 
a  tranrcendentiy  pkafanc,  beautiful,  lweet-fmelling  and  fragrant  piece  of  divine  fcripture-fie!d# 
wherein  the  eva n^eljck  prophet  difcourfeth  of  the  fufferings  ofQirift^s  particularly  and  fully, 
3S  plainly  and  pathetically,  even  to  the  very  life,  as  if  he  himfelf  had  been  a  fpectator  and  eve- 
witnefs  of  them.  However ,tliis  fweeteft  chapter  from  beginning  to  end,  as  aTo  the  three,  fall: 
Yerfes  of  the  foregoing,  be  by  the  greatly  learn  d  Grotius  moil  mi&rab'y  perverted,  while  he  in- 
^uftrioully  diverts  it  from  the  Meffiah yzn6.  by  ftretching  and  curtailing  thereof  at  hispleafure, 
(as  the  cruel  tyrant  'Afazentius  did  the  men  he  laid  on  his  bed,  to  make  them  of  equal  length 
with  it)  wholly  applies  it  to  the  prophet  Jeremiah  in  the  firfl  place  only,  not  denying  that  it 
jbath  accommodation  to  Chriit,  of  wnom  too  he  takes  but  little  or  no  notice  in  all  his  anno- 
tations 


To  the  Reader.  %r 

tations  thereon !   The  impertinencies  and  wreftings  of  which  application,  are  convincingly 
ho'den  ..forth  Ly  famous  Doctor  Owen  (who  looks  on  this  port.on  of 'cripture  asthefum  of" 
what  is  fpoken  in  the  Old"Tefiamenty  concerning  the  fati:fac~tory  death  of  JefusChrift)  that 
mell  of  Sochi  ans/m  his  Find;  cite  Evangelic  <e  againft  Sidle  and   the  Racovian  Catechifmy 
who  was  a  burning  and  fhining  light  in  the  reformed  Churches.,  tho'  now,alas!  to  their  great 
lofs,  lately  extinguifhed :  And  indeed  the  dealing  of  that  very  learn'd  man  profelTing  himfelf  ta 
be  a  Chriftian,  with  this  moft  clear,  and  to  all  true  Chriflians  moft  comfortable  fcripture,  is 
the  more-ftrange  and  even  ftupendious,  confidering,  r.  That  feveral  paffages  in  ft,  are  in  the 
£few  T'eftament  exprefly  applied  to  Chrift,  Matth.  8.  1 7.  Mark  1 5. 28.  Luke  22. 27.  jiffs  8, 
2.8,  &c,    i  (Per.  2.  22.  ex:  24.    but  not  one  fo  much  as  alluded  to,  in  reference  to  Jeremiah, - 
z.  That  the  ancient  Jewifi  Doctors  and  the  ChaldeeTarapJorafi  (as  Dr.  Owgujn  the  fore- 
faid  learn'd  and  favoury  book,  gives  an  account)  do  apply  it  to  him.     3,  That  a  late  Do&or 
of  great  note  and  honour  among  the  Jews,  Abrabinti  afnrmeth,  That  in  truth  he  fees  not 
how  one  verfe  of  the  whole  (feveral  of  which  he  toucheth  on)  can-be  expounded  of  Jeremiah^ 
and  wonders  greatly  that  any  wife  man  can  be  fo  foolifh  as  to  commend,  let  be  to  be  the  au- 
thor of  fuch  an  expofition,  (as  one  RMi  Gaon  had  been  had  been)  which  is  (faith  he)  fo 
utterly  alien,  and  not  in  the  lead  drawn  from  the  fcripture. '  4.  That  feveral  Jews  do  profefv 
that  tneir  Rabbins  could  eafily  have  extricated  themfelves  from  all  other  places  of  the  prophets 
(a  vain  and  groi  ndlefs  boaft)  if  Ifaiah  in  this  place  had  but  held  his  peace,  as.  Hifljiiis.(vexy 
lately,  if  not  prefent)  i/^r^-ProfefTor  at  #rev^,declares  fome  of  them  did  to  himfelf     5 .  That 
a  Rabbi  ,by  his  own  confedion,was  converted  from  a  Jew  to  a  Chrifti an ,by  the  reading  of  this 
53d  of  Ifaiah  ,2ls  the  excellent  Mr. Boyljn  his  delicate  difcourfes  on  the  {tile  of  the  holy  fcrip- 
tures,intorms  us ;  yea,  that  divers  Jews  have  been  convinced,  an4  converted  to  the  Chriftian 
faith  by  the  evidence  of  this  prophecy,  as  learn'd  and  laborious  -Mr.  Tool  affirms  in  his  lately 
publifbed  Englifn  Annotations  on  this  fcripture.     tf.That  the  Sochi  am  themfelves  have  not 
dared  to  attempt  the  accommodation  of  the  things  here  fpoken  of,  to  any  other  certain  and 
particular  perfon,than  the  MeJJiah,  tho',  being  io  much  tortured  thereby,  that  they  fhewed 
good-will  enough  to  it.    And  7.  That  himfelf  had  before  written  a  learn'd  'Defence  of  the  ca- 
tholick  faith  concerning  Chrift9  s  fatisfaBion  againft  Sochiis,  wherein  alfo  he  improved  to  no- 
table pur  pole  feveral  verfes  of  this  fame  chapter :  But,in  thefe  later  annotations  ,ht\n%  altogether 
Clent  as  to  any  ufe-makmg  of  them  that  way,  he,as  much  as  he  can,  delivers  that  2)eJperado 
and  his  difciples  from  one  of  the  fharpeft  fwordsthat  lies  at  the  very  throat  of  their  caufeffor 
if  the  chapter  may  be  applied  to  any  other,  as  he  applies  it  wholly  to  Jeremiah,  no  fblid  nor ' 
cogent  argument  can  be  drawn  frcm  it  for  confirming  Chrift's  fatisfaclion ; )  and  by  his  never 
re-inforcing  of  that  defence  of  his,againft  the  affault  made  upon  it  by  the  Sochi  an  Crellins, (tho? 
he  lived  20  years  thereafter)  he  feems  for  his  part  quite  to  have  abandoned  and  delivered  it  up 
into  the  hands  of  thole  declared  enemies  of Chrili3 s  J 'at isj del ion,  yea  and  of  his  Godhead.    It  s 
true  indeed,  that  the  learn'd  Voffms  defends  that  defence  againft  the  aflault  of Ravenfpergerus, 
a  Groning  Divine,  but  it  :s  on  a  quite  different  account  from  that  ofCrellius ;  by*  which  anno* 
tations  of  his.as  by  feveral  others  on  qjher  fcriptures,  how  much  (on  the  matter  at  leaf!)  great 
Gr othts  hath,by  abufmg  his  prodigious  wk,and  profound  learning,  fubferved  the  curfedcaufe 
of  bla'phemous  Sccinvs,  and  further  hardened  the- already ,alas  much  and  long -hardened  poor 
Jews  ;  and  what  bad  fervice  he hatH  doneto  our  glorious  Redeemer,  and  to  his  Church  fa-- 
tisf7ed-for,  and  purchased  by  his  blood,  by  his  fad  fufTerings,  and  fore  foul-travel,  moft  clearly 
and  comfortably  difcourfed  inthis  chapter,  Jet  the  Lord  nimfelf,  and   all  that   love  him   in, 
fincerky,  judge  t  I  wifh  I  could,  and  had  reafonto  fay  no  worfe  of  this  admirably  learn'd4- 
perfon  here,  than:  that,  giiandcque  dorwitat  Homerus.  Z^ 

Which  very  many  and  various,  very  great  and  moft  grievoufly  aggravated  fuffenrigs,  were 
itidured  by  him,  not  only  in  his  body^nor  only  in  his  foul,,  by  vertue  of  the  fympathy  it  hadi 


To  the  Render. 

:\ \i body ,  from  the  intimate  and  ftrait  u  ion  be.wixt  them ;  but  a'fo,  ani  -mainly,  in  his 
blefled  humane  foul  immediately :  Since  he  re  leeme&fatisfi  eopie's  fouls 

11  as  their  bodies ;  and  the foul  haying  principally  £nned,a.  md-fouree 

t/flnriefs  withal  deferring  punifhm*  andb  ing, 

\\iuhout  the  benefit  of  his  mediation,  to  be  purul  yd  eterti  a  id  bodies, 

an  i  mainly  in  their  fouls ;  there  is  no  doubt,  the  £me  cogent  reafon  for  the  Mediator^  faffer- 
ingin  both  parts  of  the  humane  nature  aflumed  by  him,  tl  ;r  nature^  Offer- 

ing which  finned  :  Which,  {listed  complaints  of  Ve  exceeding  trouble  of  his  foul,     uttirig 
him  to  fay  *he;e  ftrange  and  ftujxndious^vords,  What  Jhall  J  jay} 
and  heav/nefs  thereof,  even  to  death,  his  amazement,  Jlrcttfc  cries  and  r-^s,  with  his 
andfiz-eat  of  'blood,  John  12.  27.  Mat.  16.  58.  Mark  14.  53  \  5.  7  (and  that 

before  an 


crp,  pu 
of  his  bodily 

and  draw  thefe  ftrange  expreflions* from  him,  would  make  hkn,who  L*Lof !  and  Mailer,,  to  be 
of  far  greater  abjednefs  of  Spirit  than  many  of  his  fervan  3  the  martyrs  were,  and  to  fall 
feugefy  below  that  holily  heroick  and  magnanimous  courage  and  refolutian,  wherewith  they 
adventured  on  extream  fufierings,  and  moilexcjuificetormerrs,-  which  svould  be  very  un  .vor- 
fhy  of,  and  a  mighty  reflection  upon  him,  who  is  the  valiant  Captain  if  fakmtwn,  made 
ferfeft  through  f  i fieri  ng,  pxho  drank  of  the  brook  in  the  teay,  and  therefore  lifted  tip  the  head, 
"Heb.  2.  10.  Pfal.i  iq.  7.  But  here  is  the  great  and  true  reafon  of  the  difference  betwixt  hi^fad 
and  fbrrowful  deportment  under  his  mfterings^and  their  fo!acious,oheeriul  and  joyful  deport- 
ment under  theirs  ;  that  they,  through  h;s  fufferings  and  fatk&cSfcn,  were  per fwaded  and 
inadc  fenfibleof  God's  being  pacified  towards  them,  and  were  mightily  refrefhed  by  his  graci- 
ous comforting  prefence  with  themamidfl  their  fufferings  ;  while  he  on  die  contrary  looked 
upon  himfeif  as  one  legally  obnoxious  to  punifhmenr^  fifled  before  the  terrible  tribunal  of  the 
juftice  of  God,  highly  provoked  by,  atKl  very  angry  at  the  fins  of  his  people,  who  was  in  a 
moft  fignal  manner  pouring  out  upon  his  foul  the  vials  of  his  wrath  and  curfe,  a*  hich  made 
him  lamentably  and  aloud  to  cry  out  of  defertion,  tho'  not  in  refpedt  of  the  perfonal  unicn, 
as  if  that  had  been  diffolved,  nor  yet  as  tofecretly  fupporting,  yet  as  to  fuch  a  meafure  at  leaft 
of  fenfibly  comforting  and  rejoicing  prefence,  My  God,  ?ny  God,  ivhy  haft  thou  for faken?/iet 
jfhere  faith  was  in  its  meridian,  tho5  it  was  dark  mid-night  as  to  joy)  wherewith,  as  fuch, 
Jfiis  body  could  not  be  immediately  affeded,  lpirkual  deflation  m)t  falling  'nder  bodily 
fenle.  Whence  we  may  fee  how  jurily  the  dodrine  of  Tap'ifts  is  to  be  exploded,  v  \\. ■•  deny 
^llfuffering  in  his  foul  immediately,  to  falve  their  darling  dream  of  his  local  defcent  a.  tp  his 
foul,  while  his  body  was  in  the  grave,into  hell,and  to  JimhuS pcdrxint^o  bring  up  thence  into 
lieaven  the  fouls  of  the  fathers,  whom,  without  giving  any  reafon,  or  alledging  : :ny  ■'. 
their  part,  they  foolifhly  fancy,  after  their  death  till  then,  to  bave  been  imprifoned  there, 
tho'  quiet  and  under  no  pnnifhment  of  fenfe,  yet  deprived  of  all  light  rC  rod,  and 

fo  under  the  pimifhment  of  lofs,  the  greateft  of  punilhments,  even  by  the  conjfeffion  c 
of  themfelves,  whereby  they  put  thele  holy  and  perfected  fouls  (for  there  they  fay  there  is  no 
.more  purgation  from  fin,  that  being  the  proper  work  of  their  profitable  ?■■*  \  worfe 

cafe  .all  that  length  of  time  after  their  deaths  than  they  were  when  alive  <  n  where 

doubtlefs  they  had  often  much  foul-rcfrcfhing  fellowfhip  with  God,  and  the  light  of  his  coun- 
tenance lifted  up  upon  them.  - 

Neither  were  thefe  his  fufferings  in  foul  and  body  only  to  confirm  the  dodrine  taught  by  him 
(if  that  was  at  all  defigned  by  him  as  an  end  of  his  fufferings,  fo  much  Humbled  at  in  tL'ejame, 
(which  yet  I  will  not  debate,,  let  be   peremptorily  deny)  his  dodrine  being  rather  coni 
;ty  iiis  miracles  and  jefurredion)  and  to  leave  us  an  example  and  pattern  how  we  fhould  fuffer 

(as 


?b  the  Reader.  xva 

(as  non-chriflian  and  blalphemous  Sccinians  aver)  which  were  mightily  to  depredate,  and 
difparage,  nay,  to  enervate  and  quite  to  evacuate  his  fufierings,  by  attributing  no  irore  to  them 
than  is  attriLutab  e  to  the  fufferings  of  his  fervams  and  martyrs  (it's  true  his  example  was  an 
infallible,  directory,  the  example  of  all 'examples,  bui  theirs  not  o  \  yet  this  doth  not  at  all  in- 
fluence any  alteration  of  the  nature  of  the  end)  but  al{b  and  main  y  i  y  ,hem,  undergone  for 
fcis  people,andin  their  roc m, and  as  fuflairing  their  per{bns,vicfe  and  place, truly  and  propeily 
by  the  laciifice  of  himfelf  to  fatisfy  Divine  J  ufiice  for  their  llns:  /nd  vbo,  1  pray,  can  put 
any  other  comment  on  thefe  fcripture-expreflions,  without  mahifeft  pefverting  and  wreuing 
of  them,i&  hath  made  him  to  bejinjcr  tis,wJtfo  knew  no  fin-,  Chrift  hath  redeemed usfr&m the 
$urfe  of  the  law,  being  made  a  curjefor  us;  Who  his  ever/ f elf l  ere  err  Jim  in  his  own  body 
mi  the  tree,  z  Cor.  5. 2.1.  Gal.  3. 15.  1  Pet.  2.  24.  (which  is  by  the  apohte  fuL  joined  as  a  iupe- 
rior  end  of  his  fufierings  to  that  of  leaving  us.  an  example,  difcourfed  by  him  immediately  be- 
fore) He  was  wounded  for  our  tranfgreJJIons,  he  was  brmjedfer  Gv>r  iniquities \  audthecha- 
fiifement  of  our  peace  was  upon  him  ;  The  Lord  laid  upon  him  the  iniquity  of  us  all ; 
For  the  tranfgreffionof  my  people  was  hefiricken;  When  thouJbjP.lt  make  hisjoiu  an  offering 
for  fin  ;  He  pall  bear  the  fins  of  many  \  In  whom  we  have  redemption  through  his  blood; 
Who  is  the  propitiation  for  our  fins ;  Ifa.  53.  5,  6,  8,  10.  12.  Eph.  1.  7.  Col.  1.  14. 
1  Joh.  2.2.  and  the  like. 

Nor  did  he  undergo  thefe  fad  (ufFerings  for  all  men  in  the  world,  to  fatisfy  juftice  for  them, 
and  to  reconcile  them  to  God,  but  only  for  the  elect,  and  fuch  as  were  given  unto  him. 

For,  Firftfthe  chaftifement  of  their  peace  only,  was  laid.on  him,  who  are*foealed  by  his 
Jfripes,  as  it  is  v.  5.  of  this  53d  otlfaiah,  For  the  iniquities  of  my  people  was  he  firicken, 
faith  the  Lord,  v.  8.  The  fame  who  are  called  the  Mediator's  people,  'Pjal.  no.  3.  (for  faith 
bleiTed  Jefus  to  his  Father,  Joh.  17.  10.  All  mine  are  thine,  and  thine  are  mine  )  Who  Jh all, 
without  all  peradventure  or  poflibility  of  mifgiving,£e  made  willing  in  the  day  of  his  power : 
He  only  bare  the  iniquities  of  thefe  whom  he  jufiifieth  by  his  knowledge,  verf  1 1.  For,  other- 
wile  the  prophet's  reafoning  would  not  be  confequent  5  he  only  bare  the  iniquities  of  as  many 
tranfgreffcrs  as  he  makes  inter cePfon  for ,  verf  12.  And  that  he  doth  not  make  interce  (lion  for 
all,but  for  thefe  only  who  are  given  to  him,that  is,all  the  elect,  is  undeniabl  mar.ifeftfrom  jfchn 
17.  9.  where  himfelf  exprefly  faith,  I  pray  not  for  the  world,  but  for  thejewhom  thou  hajb 
given  me.  Now,God's  eternal  electing  love,  and  his  giving  the  elect  to  the  Mediator  in  the 
covenant  of  redemption,  to  be  fatisfied  for,  and  faved  by  him,  and  his  intercefli  n  for  them.  ?re 
commcnfurable  and  of  equal  extent,  as  is  moil:  clear  from  John  1 7.  6.  where  he  faiih,  /hine- 
they  were,  (to  wit,  by  election)  and  thou  gave fi  them  to  me,  to  within  end  by  the  c<  venant 
of  redemption  (God's  decree  of  election  being  in  order  of  nature  prior  to  this  donation,  or 
gift  of  the  elect  in  the  covenant  of  redemption)  compared  with  v.  9.  where  he  frith,  I  pray 
for  them,  I  pray  not  for  the  world,  but  for  them  whom  thou  haft  given  me,  for  they  are 
thine-.  Itis  obfervable,  that  he  faith  twice  over,  I  tray  for  /fe^maoifeftly  and  emphatically 
restricting  his  interceflion  to  them,and  excluding  all  others  from  it.  W  hy  then  mould  no  t  alia 
his  facrifice  (the  price  of  the  redemption  of  thefe  elected  and  given  ones, agreed  upon  in  that 


a  very  leam'd  manaffirms,ThatyChrifl's  appearance  in  heaven,  and  hisintercefIiom,are'iiot 

properly  facerdotal  acts,  but  in  fo  far  as  they  lean  on  the  vert  ue  of  his  perfected  facrince  : 

c uEt  Vny  relevant'or  C08ent  re*fon,can  there  be,  to  make  a  disjunction  betwixt  thefe  parts 

©f  his  ofneejand  to  extend  the  moft  difEcult,operous  and  cofliy  part  to  ail  men,and  to  narrow 

c  .the 


Sviii  To  the  Redder. 

the  other,  which  is  the  more  eafy  part,  as  that  whereby  Ke  onV  deals  for  the  application  of 
what  he  hath  made  a  purchafe  or  by  his  ktlsfajftipn,  which  pit  him  to  much  lad  and  fore 
foul-travel,  and  to  reftrict  it  to  the  elect  and  gifted  ones  ?  3.  Doth  not  t'  e  fcrlp'ture  hold 
forth  his  d  ath,  and  the  ihedding  of  his  blood,  as  the  great  deWnfyratidn  of  his  ipec'ial  love 
to  his  own  e!e<5r.  people?  as  is  clear  elfe-where,  fo  particularly  John  15.13.  Greater  woe 
than  thishath  no  man,  that  a  man  lay  down  his  life  for  his  friends  na; ,  purchafed  recon- 
ci'iction  through  the  death  of  Chrif\  is  by  the  Holy  Ghorl  made  a  greater  e ,  idence  of  divine 
io  e,  in  fome  refped,  than  the  glorification,  of  the  reconciled,  according  to  what  the  apoftle 
faith,  Rom.  5. 10.  For  if  whence  were  enemies,  we  were  reconciled  toGcd'by  the  de  at  Jo  of 
Jois  Son,  jyivxh  more  being  reconciled,  w?Jhall  be  faved  by  his  life.     4.  All  the*  other*  gifts "  of 

.  God  to  finners,  even  the  greateft  fpiritual  ones,,  fall  hugely  below  the  lining  of  Je  us  Chrili: 
himf  if,  that  Gift  of  God  by  way  of  erinency,  as  the  apoftle  reafoneth  irrefragabfy,  for  the 
comfort  of  believers,  Rem.  8.  32.  He  that  [pared  not  his  own  Son,  but  delivered  him  tip  for 
11s  all,  how  pall  he  net  with  him  alfo  freely  give  lis  all  things  ?  Will  he  give  the  greateft  gift, 
and  not  give  theleiler  ?  as  jufiirication,  adoption,  fanctincation  and  glorification  ;  which, 
how  sreat  foever  in  themfelves,  are  yet  lefTer  than  the  giving  of  Chrift  himfelf  to  the  death  ; 

'  and  if  it  be  undeniably  ceitain  that  he  giveth  not  thefe  to  all,which  are  the  lefler  and  lower 
gifts,  why  fhould  it  be  r nought  that  he  hath  given  the  higher  and  greater  >  5,  Shall  that 
grand  expreflion  of  the  fpecial  love  of  God  be  made  common,  by  extending  it  to  all  the 
world,  the  greateft  Profligates  and  Atheifts  not  excepted,  no  not  <Pharach  ,  nor  Mab,  nor 
Judas  the  traitor,  nor  Julian  the  apoftate,  nay,  nor  any  of  all  the  damned  reprobates,  who 
Were  actually  in  hell  when  he  died  and  fled  his  blood  ?  6.  If  he  died  thus  for  all,  it  feems 
that  the  new  fong  of  the  redeemed,  Rev.  5.  would  have  run  and  f  unded  berterthus.  Thou 
haft  redeemed  us  all  and  every  man,  of  every  kindred,  and  tongue,  and  people,  and  nation, 
to  God  by  thy  blood,  than  as  it  there  ftandsby  inspiration  of  the  Holy  Ghoft,  'Thou  waft 
/lain,  and  haft  redeemed  m  to  God,  by  thy  blood, out  of  every  kindred,  and  tongue,  andpeofijp, 
and  nation  ;  but  who  may  prelume  by  fuch  an  universality  to  extend  and  ampliat  what  he  hath 
fo  reftricted,  and  to  make  that  common  to  all,  which  God  hath  peculianzed  to  a  few  favou- 
rites ?  But  the  author  having  much  to  better  purpofe  on  this  head  in  thefe  Sermons,  I  need 
add  no  more  here. 

I  (hall  only  further  fay  of  thefe  aftonifhing,  in  a  manner  non-pluffing  and  furpafling  great 
fufterihgsof  bleiTed  Jefus,  that,  as  they  were  equivalent  to  what  all  the  elect  deferved  by  their 

;  fins,  and  fhould  have  differed  in  their  own  perfons  throughout  all  eternity,  con fifleruly  with 
the  innocency  and  excellencv  of  his  Perfon,  and  with  the  cjignity  of  his  mediatory-  office  5 
therefore  it  isfaid,  v.  9.  And  he  made  his  grave  with  the  wicked,,  and  with  the  rich  in  his 
death  ;  or  as  it  is  in  the  original,  in  his  deaths,  in  the  plural  number,  as  if  he  had  died  the 
death  of  every  one  of  the  elect,  or  as  if  there  had  been  a  conjunction  and  combination  of  all 

1  their  deaths  in  his  one  death ;  and  v.  6.  That  the  Lord  laid  on  him  the  inifuityofus  all,  or, 
as  the  word  k,  made  the  iniquity  of  11s  all  to  meet  on  him,  there  having  been  a  lolemn  tryft, 

'  convocation  and  rendezvous  (as  it  were)  of  all  the  iniquities  of  all  the  elect,  more  common 
and  more  pecular,  in  all  their  various  aggravating  circumftances;  not  fo  much  as  one  com- 
mitted fince  /tdamh  firft  tr  nfgreflion,  or  to  be  committed ;to  the  day  of  judgment,  beim;  ab- 
ient  in  the  punifhment  of  them  upon  his  Perfon  ;  No  wonder  that  fuch  a  load  of  innume- 
rable thoufands  and  millions  of  iniquities  made  him  heavily  to  groan,  and  that  the  confidefa- 
fcion.  thereof  made  great  Lv.ther  fay,  That  Chrifi  was  the  greateft /inner  in  all  the  world,  to 
wit,.by  imputation  of  the  guilt  ojf  all  the  .fins  of  the  elect  to  Him,  and  by  his  having  Had 
«he  pi  niihmerit  of  them  all  laid  upon  his  Perfon ;  So  we  may  from  them  beinftru<Sed  in  thefe 

***  ,    w» 


To  the  Redder.  ^  xlx 

Firfty  Concerning  the  height  of  holy  difplicencc  and  deteflation,  that  the  Ma  jetty  of  GcJ 
hath  ai  rm,  the  only  thing  in  the  whole  world  thac  his  foul  hates,  and  which,,  in  the  vile  and 
.aLomim.de  nature  of  it,  hath  an  irreconcilable  antipathy  w ith, and  enmity  againft  his  infinitely 
pi  re,  holy,  and  blefled  nature  ;  and  hath  a  tendency,  could  it  pofiibly  be  effected,  to  feet  . 
after  the  deftrudion  and  annihilation  of  the  very  Being  of  God,  and  is  in- erpreratively  dei- 
c  .p  .  the  language  of  it  being,  0  that  there  were  not  a  God  I    that  he  cannot  Lehold  it  in  his 
finleft,  innocent,  and  dearly  beloved  Son,  tho' but  by  imputat.un  ( for  he  v  as  not  made 
y  the  finner,  as  Antinomians  blafphemouf  y  aver)  but  he  will  nee  s  in  fo  terrible  2 
e ;,  testify  his  greafdifiike  of,  and  deep  difpleafure  at  it,  and  take  fuch  formidable  ven- 
.  nit,  even  in  his  Perfon :  Ah  1  the  nature  of  fin,  which   Go  :,  wjio  .s  of  p.  re  eyes^ 
c  ©not,  v.  hercver it  be,  behold,  without  perfect  abhorrency  of  it,  is  but  little  t;  o;  »wjy  under 
{  ad  pondered  ;    Would  we  otherwife  dare  to  dally  and  fport  with  it,  or  to  take  the 

!;  i  ujibin  committing  ofitjit  the  rate  we  do?  I  have  fometimes  thought  that  it  is  an  error  in 
.  cc  ncoction(to  fay  fo)  of  religion  in  many  profefTors  of  it,  and  pretenders  t<  b,  that  we 
bgye  ever  fran  ed  Id  .able  apprehenflons  of  the  moft  hateful,  vie  and  a:  o->unable  nature  of 
fin,  •  bkh  hath  a  great  influence  on  the  fuperficiarinefs  and  overlings  of  all  duties  and  practi- 
ces f  religion)  and  that  many  of  us  had  need  to  be  dealt  with,  as  skilful  fchool-mafters  ufe  to> 
dqft]  with  their  fchollars  that  are  foundered  in  the  firft  principles  of  learning,  left  they  prove 
but  fmatrerers  all  their  days  ;to  bring  them  back  again  to  theie,even  to  be  put  to  lea  n  rh is  firft 
leilon  in  religion  better,and  more  thorowly  to  underftand  the  jealoufy  of  God  as  to  this  curled 
thing  Sin  ;  for  which,  tho"  he  gracioufly,  for  the  fake  of  thefe  fufferings  of  Ch rift,  pardon  the 
guilt  of  it  to  his  people,and  hear  their  prayers,  yet  will  needs  take  vengeance  on  their  inventions % 
tPj&l  99.  8,  be  they  never  fo  ferioufly,  holily,and  eminently  ferviceable  to  him,  and  to  their  ge- 
neration according  to  his  will ;  whereof  Jffofes  the  man  of  God  is  a  memorable  inftance :  That 
Ancient  conceived  rightly  of  the  nature  of  fin,  who  faid,  That  if  he  behoved  necejfarily ,  ez- 
t  her  to  commit  the  leaf  fin,  or  go  to  hell  to  be  tormented  there  eternally  3  he  would  rather  wife 
to  defire  tc  go  to  hell,  if  he  mild  be  there  without  fin. 

Secondly,  Concerning  the  feverity  of  divine  juftice  in  punifhing  fin,  whereof  its  punifh- 
ment  in  the  Perfon  of  the  Son  of  God,  at  fuch  a  rate,  is  one  of  the  greateft,  cleared  and  moft 
convincing  evidences  imaginable,to  whom  he  wTould  not  abate  one  farthing  of  the  elects  debt, 
bit  did  v-ith  holy  and  fpotlefs  feverity  exact  the  whole  of  it;  and  tho' he  was-the  Father's 
Fellow,  yet  he  would  needs  have  him  Jmitten  with  the  awah/edjword  (Zech.  13/17.)  of  fin- 
revenging  juftice  and  wrath  :  As  if  all  the  executions  that  had  been  done  in  the  earth  on  men 
for  fin, -as  on  the  old  world  of  the  ungodly,  drowned  by  the  deluge;  on  the  mifcreant  inha- 
bitants of  Sodom  znd  Gomorrah,  and  of  thefe  other  Cities,  ipon-whom  he  fhowreddown  li- 
quid flames  of  fire  and  brimflone,  even  fomewhat  of  hell  in  a  manner  cut  of  heaven  (caelum 
firebar  Gchennam)  burning  them  quick,  and  frying  them  to  death  in  their  own  skins  oil 
n  and  Abiram,  and  their  affociates,  upon  whom  the  earth  opened  and  fwa' low- 
up  in  a  moft  ftupendious  manner  alive,  the  reft  be  ng  confumed  by  tire  fent  down  from 
he  .ven  on  the  one  hundred  eighty  five  thoufand  men  of  SenacheriFs  army,  all  fain  in  one 
y  an  angel ,  and  on  the  Jjr a elites,  who  by  many  and  various  plagues  were  wafted  and 
wn  n  out  to  the  number  of  fix  hundered  thoufand  fighting  men  in  the  fpace  of  fourty- years  ; 
reflections  on. which  made  Mofes,  a  witnefs  of  all,  with  aftonifhment  to  cry  out,  Wty  knows 
the  j  ewer  cf  thy  anger  1  PfaJ.  90.  n.  As  if,  I  fay,  all  thefe  terrible  executions  of  jufcice,  had 
ne  by  ?  fword  afleep,  or  in  the  fcabbard,  in  companion  of  tl  e  execution  it  did  on  Je- 
fus  Ghrifi  the  elect's  Cautioner,  againft.  whom  it  awakned,  was  unfheathed,  furbifhed,  and  , 
rsaxie.tQ  glitter :  So  that  we  may  fay,  Had  all  the  fons  and  daughters  of  Adam,  without  the 
exception  of  io  much  as  one,  been  eternally  deftroyed,  it  would  not  have  hem  a  greater  de- 
monstration of  the  feverity  of  the  juftice  of  feod  in  punifhing,  fin. 

c  z  .  Thirdly* 


xx  To  the  Reader. 

Thirdly,  Concerning  the  grcatnefs,  incomprehenfible  vaftnefs,  and  unparalelablenefs  of  the 
love  of  God  to  the  eledt  world,  which  he  fo  loved  (O  wonderful  fo !  eLernity  will  but  be  fuf- 
ficient  to  unfold  all  that  is  infolded  in  that  myfleriors  fo ;  an  ovtco  that  hath  not  an  &t9  an  ua 
thai  hath  not  zficut,  zfo  that  hath  not  an  as)  That  he  gave  his  only  begotten  Son,  i  John  3. 
16.  to  fufrer  all  thefe  things,,  and  to  be  thus  dealt  with  for  them :  And  of  the  Mediator,  who 
was  content,  tho'  thinking  it  no  robbery  to  be  equal  with  God,  to  empty  himfelf,  and  be  of 
no  reputation, to  take  on  him  the. fh ape  of  a  Servant, Vhil.  2.  6,7,8.  to  be  a  Man  offorrows  and 
acquainted  with  grief ';  to  be  c haft 1 zed,  fmitt en,  wounded  and  bruifed  for  their  iniquities 
Ifa.  53.  3,  5.  to  flep  off  the  throne  of  his  declarative  glory,  or  of  his'glory  manifefied  to  the 
creatures,  and  in  a  manner  to  creep  on  the  footflool  thereof  in  the  capacity  of  a  worm,  and 
to  become  obedient  even  vnto  the  death,  the  fhameful  and  curfed  death  of  the  crofs :  This 
is  indeed  matchlefs  and  marvellous  love,  Greater  than  which  no  man  hath,  to  lay  down  his 
life  for  his  friend,  John  15.  13.  But  he,  being  God-Man,  laid  down  his  life  for  his  enemies, 
that  he  might  make  them  friends,  Rom.  5.  ic.  O  the  height  and  depth,  the  breadth  and  length 
of  the  love  ofChrift !  Epb.  3.'  9, 10.  vvhereof,when  all  that  can  be  faid,is  (aid,  this  mufl  needs  be 
id\d,Tj:at  it's  a  love  that  pa  Ret  h  not  only  expreflion,  but  knowledge ;  it's  demenfions  being  al- 
together unmeafurable  :  So  that  we  may  fay,ifit  had  feemed  good  to  the  Lord,and  been  compa- 
tible with  his  [pot'kCs  juftice,  and  with  his  infinite  wifdom/as  fupreme  Rector  and  Governor  of 
the  world,  giving  a  law  to  his  creatures,  to  have  pardoned  the  fins  of  the  ele&,in  the  abfolute- 
nefc  of  his  dorrinion,  that  knows  no  boundary,  but  what  the  other  divine  attributes  fettoit, 


fatisfaction  made  by  Jefus  ChriiY)  It  would  not  have  been  a  greater  and  more  glorious  demon- 
flration of  the  freenefe  and  riches  of  his  love  than  he  hath  given,  in  pardoning  them,  thro'  the 
intervention  of  fo  difficult  and  toilfom,  of  fo  chargeable  and  cofllya  fatisfaction,  as  is  the  fad 
fufferings,  and  the  fore  foul-travel  of  his  own  dear  Son ;  who  yet  is  pJeafed  to  account  finners 
coming  to  him,and  getting  good  of  him,fatisfaction  for  all  that  foul-travel :  And  indeed,which 
of  thefe  is  the  greateft  wonder,  and  demonflration  of  his  love,  whether  that  he  fhould  have 
undergone  fuch  foul-travel  for  iinners,  or  that  he  fhould  account  their  getting  good  of  it,  fa- 
tisfaclion  for  the  fame,is  not  eafy  to  determine ;  but  fure3  both  in  conjunction  together  make 
a  wonder  pafilng  great,  even  a  moil:  wonderful  demonflration  of  love. 

Fourth ty,  Concerning  what  dreadful  meafure  all  they  may  look  for,  who  have  heard  of 
thefe  fufferings  ofChrift,  and  make  not  conference  in  his  own  way  to  improve  them  for  their 
being  reconciled  to  God  thereby,  and  whofe  bond  to  juflice  will  be  found  flill  (landing  over 
their  heads  uncancelled  in  their  own  name,  as  proper  debtors,  without  a  cautioner.  When 
the  innocent  Son  of  God,  who  had  never  done  wrong,  and  in  whofe  mouth  no  guile  was  ever 
found,  Ifa.  53.  9.  having  .but  become  Surety  for  the  elects  debt,  wTas  thus  hotly  purfued,  and 
hardly  handled,  and  put  (through  fad  foul-trouble)  to  cry,  What  fo  all  If  ay  >  John  12.  27. 
and  falling  a-groof  on  the  ground  with  the  tear  in  his  eye,  in  much  forrow  and  heavinefs 
even  to  death,  and  in  a  great  agony,  caufing  a  fweat  of  blood,  tho'  in  a  cold  night,  and  lying 
on  tbeeaith,  conditionally  to  pray  for  the  pafilng  of  that  cup  from  him,  and  for  his  being 
faved  from  that  hour ;  fo  formidable  was  it  to  his  holy  humane  nature,  which  had  a  finlefi 
averfition  from,  and  an  innocent  horrour  at  what  threatned  ruin  and  definition  to  it  feif  fim- 
ply  c<,nf]cered  ;  and  which,  had  it  not  been  mightily  fupportedby  the  power  of  the  Godhead 
united  rhere'o  in  his  Perfon,  would  have  quite  fhrunk  and  fuccumbed under  fuch  an  heavy 
burden,  and  been  utterly  fwallowed  up  by  fuch  a  gulf  of  wrath  :  What  then  will  finners,  even 
alt  the  dvvour  debtors,  not  having  ferioufly  fought,  after,  nor  being  effectually  reached  by  the 
ieaefit  of  his  furetyfhip^do^w hen  they  come  to  grapple  with  this  wrath  ofGod^when  he  will 


To  the  Reader.  ,  **1 

fall  upon  them  as  a  giant,  breaking  all  their  bones,and  as  a  roaring  lion;,  tearing  them  to  pieces, 'cohen 
there  will  be  none  to  deliver?  Pfal.<>o.  22.WHI  their  hands  be  flrcng,or  their  hearts  be  able  to  endure 
in  the  day  that  he  fbaU  deal  with  them*?.  Ezek.22. 14-  Then,  Othen,  they  will  be  afraid,  and  fear - 
fulnefs  will  lake  hold  of  them,  and  make  them  fay,  Who  canftand  before  the  devouring  [ire,  and  who 
can  dwell  befide  the  everlafiing  burnings?  Ifa.34.  14-  and  to  cry  unto  the  hills  and  mountains  to  fad 
m  tkem.and  to  hide  them  from  the  face  of  the  Lamb.and  oj  him  that  fits  en  the  thrcne,  for  the  great 
day  of  hU  wrath  is  eome,and  who  is  able  to /land?  Rev.  6, 16, 17.  then  it  will  be  found  in  *  fpecial 
manner  to  be  a  fearful  thing  to  fall  into  the  hands  of  the  living  God,  Heb.  10.  31.  All  fuch  may  fee, 
in  the  great  furFerings  of  Chrift,as  in  the  cleared  glafs,what  they  are  to  look  for,  and  moft  certainly* 
tomeet  with  ;  for  if  it  was  thus  done  in  the  green  tree,  what  Jh all  be  done  in  the  dryi  Luke  23.  31. 
O  -it  is  a  fad,  even  one  of  the  faddeft  fubje&s  of  thought,  to  think,  that  a  rational  creatute  fhall  be 
eternally  fupported,  preferred  and  perpetuated  in  its  being,  by  the  one  hand  of  God's  omnipoten- 
ey>  that  it  may  be  everlaftingly  capable  of  terrible  Vengeance,  to  be  inflicted  by  the  other  hand 
of  hie  juftice ! 

Fifthly,  Concerning  the  very  great  obligation  that  lieth  on  believers  f 6  Jove  Jefus  Chnft,who  hath 
thus  commended  his  love  to  them,  by  undergoing  all  thefe  fad  fufFerings  for  their  fakes  ;  even  out  of 
love  to  them  to  become  a  curfe,  to  bleed  out  his  precious  life,  and  to  pour  out  his  foul  to  death  for 
them;  which  to  do  he  was  under  no  neceflity,  nor  in  the  leaft  obliged  by  them,  being  infinitely  re- 
moved from  all  poflibility  of  being  reached  by  any  obligation  from  hiss  creatures,  whom  he  loved,  and 
for  whom  he  defigned  this  grand  expreflion  of  his  love,  the  laying  down  of  his  life  for  them,  before 
they  or  the  world  had  any  being  ;  »ay,being  by  their  fins  infinitely  difobliged:  Ah  that  mod  of  thefe 
Whom  he  loved  fo  much,ihould  love  him  (who  is  altogether  lovely)  their  duty*  his  friends  and  in- 
terefts  for  his  fake  fo  little  ;  even  fo  very  little,  that,  if  it  were  poflible,  he  cou]d  rue  and  repent  of 
what  he  hath  done  and  fuflfered,  to  commend  his  love  to  them,  they  would  tempt  him  to  it !  And 
indeed  there  is  nothing  that  more  fpea&s  forth  the  freenefsof  his  love  than  this^  that  he  fhould  love 
them  i'o  fervently,  and  continue  thus  to  love  them,  even  to  the  end,  who  are  often  fo  very  cool  in 
rheir  love  to  him  :  Sure  fuch,when  in  any  meafure  at  themfelves,cannot  but  love  themfelves  the  lefs, 
and  lothe  themfelves  the  more,  that  they  love  him  fo  little;and  earneftly  long  for  that  defireable  day, 
wherein  he  fhall  be  admired  in  and  by  all  them  that  believe,  and  when  they  fhall  get  him  loved  as 
well  as  ever  they  deflred  to  love  him,  and  as  well  as  he  fhall  will  them  to  love  him,  and  when  they 
fhall  be  in  an  eternal  extafie  and  tranfport  of  admiration  at  his  love. 

Sixthly,  Concerning  the  little  reafon  that  believers  have  to  think  much  of  their  fmall  and  petty 
fufFerings  undergone  for  him  ;  For  what  are  they  all,  even  the  greateft  and  moft  grievous  of  them^ 
being  compared  with  his  fufFerings  for  them  ?  They  are  but  as  little  chips  of  thecrofs  ,in  compari- 
fon  of  the  great  and  heavy  end  of  it,  that  lighted  on  him,  and  not  worthy  to  be  named  in  one  day 
with  his:  All  the  fad  and  forrowful  days  and  nights  that  all  the  faints  on  earth  have  had,  under  their 
many  and  various,  and  fadly  circumftantiated  croffes  and  fulFerings,  do  not  by  thouiands  of  degrees 
come  near  unto,  let  be  to  equal  that  one  fad  and  forrowful  night,  which  he  had  in  Gethfemane  (be- 
.  fide  all  theforrows  and  griefs  he  endured  before  that  time)  where  he  was  put  to.  conflict  with  the 
awakned  fword  of  fin  revenging  juftice,  that  did  moft  fiercely  lay  at  him,  without  fparing  him  : 
"Which  terrible  combat  lafted  all  that  night,  and  the  next  day,  till  three  a-clock  in  the  afterhoon^'hen 
that  fharpeft  fword,  after  many'fore  wounds  givm  him,  killed  him  outright  at  laft,  and  left  him 
dead  upon  the  place(who  yet,even  then,  when  feemingly  yanquifhed  and  quite  ruined',  was  a  great 
and  glorious  Conqueror,  having  by  death  oversome  and  deflroyed  him  that  had  the  p  wer  of  death* 
that  is  the  devil  ;  and?  having  fpoiled  principalities  and  powers,  making  a  jhew  of  them  openly,  and 
triumphing  over  them  in  his  crofs,  Heb.  2.  14.  Col.  2.  !<,.  the  fpoils  of  which  glorious  victory  be- 
lievers now  divide,  and  fhall  enjoy  to  all  eternity.)  Ah  that  ever  the  fmall  and  inconfiderable  furFe- 
rings of  the  faints,  fhou?d  fo  much  as  once  be  made  mention  of  by  them,  where  his  ftrange  and 
ftupendious  fufFerings  o.fer  themfelves  to  be  noticed. 

Seventhly ,  Concerning  the  unfpeakably  great  obligation  that  lieth  on  believers,  readily ,'pleafantly 
and  cheerfully,  not  only  to  do,  but  alfo  to  fufFer  for  Chrift,  as  he  fhall  call  them  to  it,  even  to  do  all 
that  lieth  in  their  power  for  him,  and  to  fufFer  all  that  is  in  the  power  of  any  others  to  do  a^ainft 
th  m.on  his  account,  who  did  willingly,  and  with  delight,  do  nnd  fufFer  fo  much  for  them;  They" 
bays  doubrlefs  £«o4  reafon  heartily  to  pledge  him  in  the  cup  of  his  crofs^  and  to  drink  after  himy 


axii  „  To  the  Reader. 

there  being  efpecially  fiich  difference  betwixt  the  cup  that  he  drunk,  and  that  which  they  are  put 
to  drink  ;  his  cup  was  (leered  thick  witi-.  the  wrath  of  God,  having  had  the  dregs  thereof,  in  a  man- 
ner, wrung  out  to  him  therein  ;  fo  that  it  was  no  wonder,  that  the  very  fight  of  it  made  him  con- 
ditionally to  fupplicate  for  ks  departure  from  him,  and  that  the  drink  of  it  put  him  in  a  molt  grie- 
vous agony,  and  caft,  him  in  a  top  fweat  of  blood:  Yet,  faith  he  on  the  matter,  either  they  or  I 
muft  drink  it ;  they  are  not  able  to  drink  it,  for  the  drir.king  of  it  will  diftra£V  them,  and  put  them 
mad,  will  poifon  and  kill  them  eternally  ;  bat  I  am  able  to  drink  it,  and  to  work  put  the  poifon  and 
venom  of  it,  and  though  it  fhall  kill  me,  I  can  raife  up,  a  id  reilore  my  felf  to  life  again  ;  therefore, 
Father,  come  away  with  it,  and  i  wilt  dr  nk  t  up,  and  drink  it  out,  This  to  the  everlafUng  wel- 
fare-of  thefe  dear  ibuls  \  Net  my  Will,  buttbi.-iebe  dcac  .u>,  thus  it  was  agreed  betwixt  thee  and 
me  in  the  covenant  of  redemption  ;  when  as  theirs  is  ,1  >ye  from  bottom  even  to  brim  { whatever 
mixture  may  fometimes  be  of  paternal  and  domeui.k  j  ftice,  proper  and  peculiar  to  God's  own 
family,  and  which,  as  the  Head  and  Father  th  reof  h.  cxercifeth  therein)  not  fo  much  as  one  gut 
or  fcruple  of  vindictive  wrath  being  left  therein  :  A  b  '  it  s  b  th  a  fin  and  lhame,  that  there  fhould 
be  with  fuch,  even  with  fuch,  fo  much  fhynefs  and  ihrinking,  to  drink  after  him  in  the  cup  of  his 
crofe;  efpecially  confid^ring,  that  there  is  fuch  an  high  degree  of*  honour  put  upon  the  fuffering  be- 
liever for  Chritl,  above  and  beyond  what  is  pur  on  trie  iimple.  believer  in  him,  fo  that  in  the  icrip- 
tu re  account,  the  fuffering  believer  is  not  niy ,  but  alp.  according  to  what  the  apoftle  faith, 
ThiU  i.  29.  To  you  it  is  given  in  the  behalf  c\  Chrijfy  not,  only  to  believe  on  him,  but  alfo  tofuffcrfcr 
bis  fake. 

Eighthly,  Concerning  what  mighty  obligation  h'eth  on  believers  to  mourn  and  weep,  to  be  fad  and 
forrowful  for  fin  :  How  can  they  look  on  him,  whom  they  have  thus  bruifed,  wrounded  and  pierced 
by  their  fins,  without  the  tear  in  their  eye,  without  mourning  for  him,  and  being  in  bitternefs,  as 
sl  man  is  for  his  firft-born,  and  for  his  only  begotten  fon  ?  when  they  think  (  as  all  of  them,  on  fe- 
rious  consideration,  will  find  reafon  to  think  )  that  if  their  fins  keeped  the  tryft  and  rendezvous, 
when  all  the  fins  of  all  theeLcl:  did  meet,  and  were  laid  on  him;  then  fure,  there  came  no  greater 
company,  and  more  numerous  troop  of  fins,  to  that  folemn  rendezvous,  from  any  of  all  the  redeem- 
ed than  came  from  them  ;  and  that  he  had  not  a  heavier  load  and  burden  of  the  fins  of  any  than 
he  had  of  theirs,  whereby  he  was  even  prefled,  as  a  cart  is  prelfed  down  under  the  Iheaves,  and  was 
made  moil  grievoutly  to  groan,  even  with  the  groanings  of  a  deadly  wounded  man  ;  and  that  if  he 
was  wounded  and  pierced  by  their  iniquities,  then  furely  he  was  more  deeply  wounded  and  pierced 
hy  the  iniquities  of  none,  than  by  theirs ;  O !  what  mourning  fhould. this  caafe  to  them  ?  even  fuch 
mourning  as  was  at  Hadadrimmon  in  the  valley  of  Megiddo,  on  the  occahon  of  the  fad  (laughter 
and  death  of  that  good  and  deflrable  king  Jofiah  ?  This  is  indeed  one  of  the  moft  genuine  and 
kindly,  one  of  the  moffc  powerful  and  prevalent,  one  of  the  fweeteft  and  ftrongeft  fprings  of,  and 
motives  to,  true  gofpel-repentance>  forrow  and  mourning  for  fin. 

Ninthly,  Concerning  the  notable  and  none-fuch  obligation  that  liethon  believers,  to  ftudy  the  cru- 
cifixion and  mortification  of  fin  :  Was  it  not  their  fins  that  crucified  and  killed  precious  Jefus  Cbrift, 
the  Prince  of  life  ?  was  it  not  their  fins  that  violently  drove  the  nails  .thorow  his  bkifed  hands  and 
feet,  and  thrufl  the  fpear  thorow  his  fide,  to  the  bring;ng  forth  of  water  and  blood  ?  Shall  they  not, 
in  their  burning  zeal  and  love  to  him,  and  in  the  height  of  holy  indignation  at  themfelvcs.  be  aven- 
ged on  that  which  brought  fuch  vengeance  on  him?  fhall  they  not  fericufly  leek  to  be  the  death  of 
that  which  brought  him  to  death,  and  whereof,  the  death  and  deftru&ion,  was  one  of  his  great  dcligns 
therein,  on  which  he  was  fo  intent,  that  in  the  profecution  of  it,  he  did  amidft  his  dying  pangs  and 
agonies  breathe  out  his  foul  ?  O  let  it  never  be  heard  for  fhame,  that  ever  any  of  them  mall  find  the 
lead  fweetneis  in  that  accurfed  thing,  that  was  fo  bitter  to  him  ;  that  ever  any  of  them  toll  be  found 
to  dally  with,  or  to  hug  that  ferpent  and  viper  in  their  bofom,  that  fo  cruelly  flung  him  to  death. 

But  this  being  the  great  fubje<ft  of  thefe  following  fermons,  wherein  the  preacher,  being  in  a  good 
meafure  wife,  hath  fought  to  find  cut  acceptable  words,  (Eccl.  12.  10,  li.)  and  words  I  hope  of  up- 
rigbtnefs  and  truth-,  CO  that  they  maybe  to  the  readers  as  goads  and  nails  faflned  by  him  who  is 
the  great  Alafter  ofajjsmblies  !)  I  fhall  infill  no  further  ;*  only  I  may  humbly  fay,  that  to  my  know- 
ledge, none  hath  preached  on  tins  whole  chapter  to  better  purpofe  every  way  ;  many  may  have  done 
virtuoufly,  but  it's  probable  he  will  be  found  to  excel  them  all :  Nay,  if  I  fhould  fay,  that,  for  any 
thin£  I  know,  this  book  for  fo  much  is  amongil  the  bed  books  of  this  nature  the  world  hath  feen, 


To  the  Reader.    '  .    Xxiii 

I  fuppofe  hardtyVifl  any  judicious  Chriftianr  thorowly  exerclfed  to  godlinefs5  after  he  hath  read  it 
all  over,  and  pond  rtd  it,  think  that  I  have  greatly,  if  at  all,  hyperbolized. ^ 

There  are  in  thefe  choice  Sermons,  depths  as  it  were  for  elephants  to  lwim  in  (whereof  his  furpri- 
Z.ins?,  fab'im-ly  fp  rftua\  2nd  very  deep  divine  difcouries,  concerning  the  nature  of  ChnlVs  inter- 
celfi/n,  and  the  right  improvement  of  it,  in  the  lalt  fix  Sermons,  is  a  notable  inllance)  and  fhallows 
;  for  lambs  to  wade  in  ;  there  sin  them  milk  for  babes  in  Chriji,  and  flrcnger  meat  for  fuch  as  are  of 
full  age,  who  by  reafn  of  ufe  have  t  Heir  fen fes  exercifed  to  difcern  both  good  and  evil.  Heb.  «$.  13, 
14.  Nay,  I  may  in  a  good  meafure  fa\  or  thele  Sermons,  as  it's  laid  of  the  learned  difecurfes  of  a  late 
great"  man,  That  in  the  dotlrinal  part of  fever *1  of  them,  ye  will  findthe  depth  of  polemical  divinity^ 
and  in  his  inferences  from  thence,  the  fweetnefs*  of  practical;  f:me  things  that  may  exercife  the 
prof  undefl  fiboUar  and  ethers  that  may  edify  the  weakeji  Chriflian  \  nothing  readily  is  more  r}er- 
vcus  and  firing  than  his  reafnings,  and  nothing  m  re  fweetly  and  powerfully  affecting  than  his  ap- 
plication :  There 'is  :m  them  much  tor  information  of  the  judgment,  for  warming  of  the  affec1:ionst 
and  for  dire&ion  toward  a  gofpel  becoming  converiation  •,  there  is  much  for  clearing  and  expeding  the 
doubts  and  difficulties  of  more  weak  and  darkned  ChriiHans,  and  much  lor  edifying,  confirming  and 
eftabfiftiing  of  more  grown  ones;  there  is  much  for  convi&ion,  reproof,  warning,  humbling,  for 
(Hiring  up  and  provoking  to  the  ferious  exercife  of  godlirefs,  and  much  for  the  comforting  and  re- 
freihing  of  fuch  as  (land  in  need,  and  are  capable  of  confolation  •,  there  is  much  for  difcovering,  rou- 
ting, awakning  and  alarming  of  carnal,  fecure,  unlound,  hollow-hearted  and  hypocritical-profeifors 
of  religion,  and  much  for  beating  and  hammering  down  of  the  prideof  conceity  felf  juftifying  profcf- 
fors;  much  for  training  up  of  )  oung  beginners,  and  much  for  advancing  and  carrying  on  in  their 
ChriiHan  courfc  fu:h  as  are  entred  into  it,  and  have  made  any  tolerable  progrels  therein  :  In  a 
word,  he  doth  in  a  great  meafure  approve  bimfelf  to  God.  as  a  workman  that  needs  not  be  afbamed% 
rightly  dividing  the  w  rd  f  truth  (2  Tim.  2.  15.)  and  as  a  skilful  and  faithful  fteward,  giving  to 
every  one  his   portion  in  due  kind,  meaiure  and  feafon. 

It  may  be  fome  readeis  will  think,  that  there  are  in  thefe  Sermons  feveral  coincidencies  of  purpo- 
fes.  and  repetitions  :  To  which  I  fhatl  but  prefume  to  (ay,  That,  befide  that  there  is  a  great  affinity 
amongft;  many  ofthepurpof  s  delivered  by  the  prophet  in  this  piece  of  his  prophecies,  if  not  a  holy 
Coincidence  of  them,  and  a  profitable  repetition  now  and  then  of  the  tame  thing  in  different  exprefli- 
ons  ;  as  there  is  in  fome  other  fcriptures,  without  any  the  lead  imputation  to  them,  as  that  truly 
nob^eand  renowned  Gentleman  Mr.  B-j'/fh.-weth.  in  his  dabourate,  eloquent  and  excellent  Confide" 
rations,  touching  theflile  of  the  holy  Scriptures  ;  and  that  the  :ame  midfes,  and  near-by  the  fame  ex- 
prcflions,  may  very  pertinently  be  made  u  e  of,  to  clear  and  confirm  different  points  of  doctrine  \  It 
will  be  found,  that  if  there  be  in  fo  many  fermons  or  difcouries  on  fubje&s  of  fuch  affinity,  any  co* 
incidenctes  or  repetitions,  they  are  at  fuch  a  .onvenient  diftance,  and  one  way  or  other  fo  di veri- 
fied, and  appofitely  fuited  to-the  tubjeft  of  his  prefent  difcourfe,  that  the  reader  will  not  readily 
naufeate,  nor  think  what  is  fpoken  in  its  place,  impertinent,  liiperfiuous  or  needlefs,  tho'fomewhat 
like  it  hath  been  faid  by  him  in  fome  other  place  :  Or,  if  there  be  any  not  only  feeming,  but  real 
repetitions  of  .purpofes  and  expreifions,  as  they  have  not  been  grievous  (Phil.  3.  1.)  to  the  preacher, 
i'o  he,  with  the  apoftfe  Paul    judged  them  needful  at  the  time  for  the  hearers. 

And  now,  as  for  you,  much  honoured ,  right  worthy,  and  very  dearly  beloved  Inhabitants  of  the 
City  r/Glafgow,  let  me  tell  you,  that  1  have  fometimes  of  late  much  coveted  to  be  put  and  kept  in 
fome  capacity  to  do  the  Churches  of  Chrift,  and  you  in  particular,  this  piece  of  fervice,  inputting 
to  the  prtfs  thefe  fweet  Sermons  on  this  choice  Scripture  beiore  I  die  :  And  indeed,  after  I  had  gone 
thorow  a  good  number  of  them,  not  without  cor.fiderable  toil  and  difficulty  (having,  alralongfl,  bad 
no  notes  of  his  own,  but  the  Sermons  as  they  were  taken  hail ily  with  a  current  pen  from  his  mouth* 
by  one  of  his  ordinary  hearers,  no  fchollar,  who  could  not  therefore  fo  thorowly  and  di'iiin&ly  take 
up  feveral  of  the  purpofes  handled  by  the  preacher)  the  Lord  was  pleafed  to  give  ine  a  flop,  by  a 
long  continued  fharp  affli&ron.not  altogether  without  fome  little  more  remote  and  gentle  threatring9 
of  death  ;  but  he,to  whom  the  ilfues  from  death  do  belong,  gracioufiy  condefcended  to  fpare  me  a  lit- 
tle, that  I  might  gather  fome  ftrength  to  "go  thorow  the  remainder  of  them-  I  have  much  reafon  to 
think,  that  if  poor  I  had  been  preaching  the  gofpel  to  you'thefe  twenty  years  pad,  wherein  we  have 
been  in  holy  providence  feparated  (which  hath  been  the  more  affli&ing  to  me,  that  ye  were  in  my 
heart,  to  have  lived  and  died  with  you  j  and  if  it  had  fo  teemed  good  in  the  eyes  of  the  Lord,  it  would 

hxrp 


*xiv  .  To  the  Reader. 

have  bee*  to  me  one  of  the  moft'refrefiving  and  joyful  providences  I  could  hare  been  tryfted  with  ia 
this  world,  to  have  had  fair  accel's,  thro'  his  good  hand  upon  me,  and  his  gracious  pretence  with  mc, 
to  have  preached  the  gofpel  to  you  a  while  before  my  going  hence  and  being  no  more)  I  would  not  by 
very,  very  far,  have  contributed  lo  much  to  your  edification,  as  thefe Tew  Sermons  mav,  and  I  hope 
thro'  God's  blefling  fhall.     Several  of  you  heard  them  preached  by  him,  when  he  was  alive  amon/il 
you  ;  and  now,  when  he  is  dead,  he  is  in  a  manner  preaching  them  over  again  to  you  (O  that  fuch 
•of  you  as  th«m  were  not  taken  in  the  preaching  of  them,  might  be  fo  now  in  the  ferious  reading  of 
them  !)  and  by  them  fpeaking  to  thefe  of  you  that  did  not  then  hear  them,  who,  as  I  fuppofe    are 
now  the  far  greateft  part  of  the  city-inhabitants:  You  will  find  your  felves  in  them  again  and  "again 
ranked  and  claifed,  according  to  your  different  fpiritual  eftates,  and  the  various  cafes  and  conditions 
Of  your  fouls,  and  wonderful  difcoveries  made  of  your  felves  to  your  felves,  that  I  fomething  doubt 
if  there  be  (b  much  as  one  foul  among  the  feveral  thousands  that  are  in  Glafgcw,  but  will  find  it  felf 
hy  the  readingtof  thefe  Sermons,  fpoken  to,  fuitably  to  its  (late  and  cafe,  as  if  he  had  been  parti- 
cularly acquainted  with  the  perfon  and  his  fpiritual  condition  (as  indeed  he  made  it  a  confiderable 
part  of  his  work,  as  the  observing  Reader  will  quickly  and  eafily  perceive,  to  be  acquainted  very 
thorowly  with  the  foul-date  and  condition  of  fuch  at  leaft  of  the  Inhabitants  as  were  more  immedil 
ately  under  his  own  infpeftion  and  charge)  and,  as  if  he  had  fpoken  to  the  perfon  byname;  O  how 
Inexcufable  will  fuch  of  you  be,  as  had  your  lot  cafl  to  live  under  the  miniftry  of  fuch  an  able  Alini- 
fier  aft  he  New  Teftament,  of  fu:h  a  Scribe  very  much  inftru&ed  into  the  kingdom  of  Heaven  wh* 
ss  a  good  houfl>olderknew  well  b^wto  bring  out  of  his  treafure  things  new  and  old  !  Mat.  13.  52.  If 
you  were  not  bettered  and  made  to  profit  thereby  $   God    and  angels,   and  your  own  confeiences 
■will  witnefs,  how  often  and  how  urgently  the  Lord  Jefus  called  to  you  by   him,-  and  ye  would  not 
hear.  And  how  inexcufable  will  ye  a!fo  be,  that  fhall  difdain  or  neglect  to  read  thefe  Sermons  (  as  ■ 
I  would  fain  hope  none  of  you  will)  that  were  fometime  preached  in  that  place  by  that  faithful 
ffervant  of  Chrift,  who  was  your  own  Minifter,  which  layeth  fome  peculiar  obligation  on  yo"  be- 
yond others  to  read  them  ?  or  if  ye  fhall  read  them  and  not  make  confeience  to  improve  them  to 
your  fouls. edification  and  advantage,  which  contain  more  genuine,  pure,  finccre,    (olid,    and  fub- 
ilantial  gofpel,  than  many  thoufands  have  heard,  it  may  be  in  an  age,  though  hearing  preach ines 
much  of  the  while  ;  evenfo  much,  that  if  any  of  you  fhouldbe  providentially  deprived  of  the  li- 
berty of  hearing  the  gofpel  any  more  preached,  or  fhould  hare  accefs  to  read  no  other  lermons  or 
comments  on  the  fcriptures,  thefe  (ermons,  through  God's  blefling,  will    abundantly  (lore  and  in- 
rich  you  in  the  knowledge  of  the  uncontr  overt  ably  great  myftery  of  godlinefs,  God  manifefiedin 
tbeftejh,  1  Tim*  3.  16.  and  according  to  the  fcriptures  make  pu  wife  unto  falvqtion,  through  faith 
D&bich  is  in  Chnflf-efus,  2  Tim.  3.   i*;.  much  infifted  on  in  them:  I  would  therefore  humbly  ad- 
vife  (wherein  I  hope  ye  will  not  miftake  me,  as  if  by  this  advice  I  were  defigning  fome  advantage 
to  my  felf,  for  indeed  I  am  not  at  all  that  way  concerned  in  the  fale  of  them  )  that  every  one  of  you 
that  can  read,  and  is .  eafily  able  to  doit,    would  buy  a  copy  of  thefe  fermons;  atleaft,  that  every 
family  that  is  able,  wherein  there    is  any  that  can  read,    would  purchafe  one  of  them  ;  I  nothing 
ttoubt,  but  ye  will  think  that  litt'e  money  very  well  beftowed,  and  will  find  your  old  minifter, 
deflrable  Durham,  delighful  company  to  difcourfe  with  you  by  his  fermons,  now  when  he  is  dead, 
and  you  can  fee  his  face,  and  hear  him  fpeak  to  you  by  vive   voce  no  more  ;  whofe  voice,  or  rather 
the  roice  of  Chrift:  by  him,  was,  I  know,  very  fv  eet  to  many  there  now  afleep,  and  to  fome  «f  you 
yet  alive;   who,  I  dare  not  doubt,  never  allow  your  felves  to  expect  with  confidence  and  comfort 
to  look  the  Lord  Jefus  in  the  face,  but  as  ferioufly  and  fincerely  ye  make  it  your   bullnefs    to  be 
found  in  his  righteoufnefs,  fo  much  cleared  and  commended  to  you  ;   and  in  the  ftudy  of  holinefs 
Snail  manner  of  converfation,  fo  powerfully  preffed  upon   you,  here. 

That  thefe  fweet  and  favoury  gofpel-fermons  may  come  to  you  all,  and  more  particularly  to  you, 
fny  dear  friends  at  Glafgow ,  with  the  fulnefs  of  the  bleffmg  of  the  gofpel,  (  Rom.  15.  29.)  even  of 
the  word  of  bis  grace,  which  is  able  to  build  you  up>  and  to  givey  ou  an  inheritance  among  them  that 
%rc  ftnfcjitd)  (  Afts  20.  3%)  is  the  ferious  defirc  of 

Your  firvant  m  the  Gofpef, 

J.  c. 
SERMON 


SERMON    I. 

Ifaiah  liii.  I.  Who  bath  believed  cur  report  i    and  to  whom  is  the  arm  of  thi  Lord  revealed  ? 


WE  hope  it  fhall  not  be  needful  to  in- 
fift  in  opening  the  fcope  of  this 
chapter,  cr  in  clearing  to  you  of 
whom  the  prophet  meaneth,  and 
is  fpeaking  :  It  was  once  queiVioned  by  the  eu- 
nuch,/7tfy  8.  32.  when  he  was  reading  this  chap- 
ter^/ whom  dth  the  prcphet  [peak  this?  of  him- 
pelf,  or  off>me  other  man  ?  And  it's  Co  clearly 
anlvvered  by  Philip,  who,  from  thefe  words,  be- 
gan and  preached  to  him  of  Jefus  Chrift,  that 
there  needs  be  no  doubt  of  it  now.  To  Chri- 
stians thefe  two  may  put  it  out  of  que(Hon,that 
Jefus  Chrift  and  the  fubftance  of  the  gofpel  is 
compended  and  fummed  tip  here.  1 .  If  we  com- 
pare the  letter  of  this  chapter  with  what  is  in 
the  four  evangelifts,  we  will  fee  it  fo  fully,  and 
often  fo  literally  made  out  of  Chrift,  that  if  any 
will  but  read  this  chapter,  and  compare  it  with 
them,  they  will  find  the  evangelifts  to  be  com- 
mentators on  it,  and  fetf'ng  it  out  more  fully. 
2.  That  there  is  no  fcripture  in  the  old  tefta- 
ment  fo  often  and  fo  convincingly  applied  to 
Chrift  as  this  is,  there  being  fcarce  one  verfe, 
at  lead  not  many,  but  are  by  the  evangcHrts  or 
apoftles  made  ufe  of  for  holding  out  of  Chrift. 
If  wc  look  then  to  the  fum  ot  the  words  of  this 
chapter,  they  take  in  the  fum  and  fubftance  of 
the  gofpel  ;  for  they  take  in  thefe  two,  1 .  The 
right  defcription  and  manifeftation  of  Jefus 
Chrft,  And  2.  The  unfolding  and  opening  up  of 
the  covenant  of  redemption.  Where  thefe  two 
are,  there  the  fum  of  the  gofpel  is  ;  but  thefe 
two  arc  here,  therefore  the  fum  of  the  gofpel  is 
here.  Firft,  Jefus  Chrift  is  defcrib^d,  1.  fn 
his  perfon  and  natures ;  as  God,  being  eternal ; 
as  Man,  being  under  fuffering.  2.  In  all  his  of- 
fices ',  as  a  Prieft,  offering  up  himfeif  as  a  facri- 
fice  to  fatisfy  juftice  ;  as  a  Prophtt,  venting  his 
knowledge  to  the  juftifying  of  many  therebyjand 
as  a  King  dividing  the  fpoil  with  the  ftrong.  3. 
In  his  humiliation,  in  the  caufe  of  it,  in  the  end 
of  it,  in  the  fubj  &  of  it  in  the  nature  and  rife 
of  all,  God's  good  pleafure.  And  4.  In  his 
exaltation,  and  outgate  promTed  him  on  the 
back  of  all  his  furferings  and  humiliation. 

idly.  The  covenant  of  redemption  is  here  de- 
fcribed  and  fet  out,  1.  In  the  particular  Parties 
ofit.God  and  the  Mediator.  2.  As  to  the  matter 
ahout  which  it  was,  the  feed  that  was  given  to 
Ckrift;  and  all  whole  iniquities  met  on  him*    ?« 


As  to  the  mutual  engagements  on  both  fides,  the 
Son  undertaking  to  mike  his  foul  an  offering  for 
fin,  and  the  Father  promifing  that  the  efficacy 
oPthat  ins  fatisfa£Hor.  {hall  be  imputed  and  ap- 
plied for  the  jaitilication  of  dinners;  and  the 
terms  on  which,  or  the  way  how  this  imputati- 
on and  application  is  brought  about,  to  wit,  By 
his  knowledge  :  All  are  clearly  held  out  here. 

This  is  only  a  touch  of  the  excellency  of  this 
fcripture,  and  of  the  materials  (to  fay  fo;  in  it, 
as  comprehending  the  fubftance  and  marrow  of 
the  Gofpel.  We  ihall  not  be  particular  in  divi- 
ding the  chapter,  confldering  that  thefe  things 
we  have  hinted  at,  are  interwoven  in  it. 

The  firft  verfe  is  a  fhort  introduction  to  lead 
us  in  to  what  follows.  The  prophet  hath  in  the 
former  chapter  been  (peaking  of  Chrift  as  God's 
Servant,  that  fhould  be  extolled  and  made  very 
high  ;  and,  before  he  proceed  more  particularly 
to  unfold  this  m)  ftery  of  the  gofper,  he  cries 
out  by  way  of  regrate,PPfo  hath  believed  our  re- 
port?  Alas  (wou'd  h;  fay)  for  as  good  news  as 
we  have  to  carry,  few  will  take  them  off  our 
hand,  fuch  is  mens  unconcernednefs,  yea,  ma- 
lice and  obftinacy,  that  they  rejed  them.  And 
to  whom  is  the  arm  of  the  Lord  revealed  ?  To 
point  at  the  neceflity  of  the  power  of  God  to 
accompany  preaching,  and  even  the  moft  lively 
ordinances,  to  make  them  effectual.  How  few 
are  they,  that  the  power  of  God  captivates  to 
the  obedience  of  this  truth  ? 

For  the  firft  part  of  this  verfe,  Who  hath  be- 
lieved  our  report  ?  To  open  it  a  little,  ye  ihall 
take  thefe  four  or  five  confiderations,  ere  wc 
come  to  the  do&rines. 

Confider,  1.  The  matter  of  this  report,  in  re- 
ference to  its  fcope ;  it's  not  every  report,  but  a 
report  of  Chrift,  and  of  the  covenant  of  redem- 
ption and  of  grace.  In  the  original.it  is,  Who 
hath  believed  sur  hearing , actively  ;  that  is,  that 
which  we  have  propofed  to  be  heard ,  and  the 
word  is  turned  tidings, Dan.w .  44»  and  rumcur, 
Jer,  si.  46.  It's  the  tidings  and  rumoui  of  a 
fuffering  Mediator,  int  rpofing  himfef  betwixt 
God  and  finners  :  and  it  may  be,  hearing  is  men- 
tioned, to  point  out  the  confidence  which  the 
prophet  had  in  reporting  thefe  news  ;  he  firft 
heard  them  from  God,  and  in  that  was  paffive  ; 
and  then,  actively*  he  propofed  them  to  the  peo- 
%      B  pte 


£  Ifalah  ^3, 

pie  to  be  heard  by  them.  2.  Confider  that  the 
prophet  fpeaketh  of  this  report,not  as  in  his  qwn 
perlon  only,  but  as  in  the  perlon  of  all  that  ever 
preached,  or  fhall  preach  this  gofpel  ;  therefore 
this  report  is  not  peculiar  to  Ifaiah,  but  it's  our 
report^  the  report  of  the  prophets  before,  and  of 
thefe  after  him,and  of  theapoftles  and  minifters 
of  the  gofpel.  3.  Confider  that  Ifaiah  fpeaketh 
of  this  report,  not  only  in  refpe&  of  what  he  met 
with  in  his  own  time,  but  as  forefeeing  what 
would  be  the  carriage  of  people  in  reference  to 
it  in  after-times  ;  therefore,^.  12.  38.  and  Rom, 
IO.  16.  this  fame  place  is  alledged  to  give  a  rea- 
fon  of  the  Jews  unbelief,  becaule  Ifaiah  foretold 
it  long  before.  4.  Confider,  that  when  he  com- 
plaineth  of  the  want  of  faith  to  the  report  and  ti- 
dings of  the  gofpel, it  is  not  of  the  want  of  hiftori- 
cal  faith,  as  i{  the  people  would  not  give  Chrift 
a  hearing  at  all,but  is  of  the  want  of  laving  faith; 
therefore,^.  12.  37,  3 8.  it  is  LidjTbiugb  be  bad 
done  many  miracles  before  tbem>  yet  tbey  belie- 
ved, not  on  him  ;  and  this  prophetick  fcriptureis 
fubjoin'd  as  the  reafon  of  it,  That  the  faying  of 
Efaizsmigbt  be  fulfilled  tw  bo  faid.Lcrd.vofj?  bath 
believed  our  report  ?  applying  the  believ'rngjpo- 
ken  of  here,  to  that  Paving  faith,\vhereby  folk  be- 
lieve and  reft  upon  ]efus  Chrift.  5.  Confider, 
that  tho'  there  be  no  exprefs  Party  named,  to 
whom  the  prophet  complaineth,  yet  no  doubt, it 
is  to  God  ;  therefore,  f-o.12*  38.  and  Rom.  10. 1 6. 
when  this  fcripture  is  cited,  it  is  faid,  Lord^  who 
hath  believed  our  report  ?  fo  it  is  the  prophet's 
complaint  of  the  little  fruit  himfelf  had,and  that 
the  minifters  of  the  gofpel  fhould  have,in  preach- 
ing of  thegofpel,regrating  and  complaining  of  it 
to  God,as  a  fore  matter,  that  it  fhould  come  to 
fo  many,  and  fo  few  fhould  get  good  of  it,fo  few 
fliould  be  brought  to  believe,&  to  be  faved  by  it. 
Tho'  thefe  words  be  few,  yet  they  have  four 
great  things  in  them,  to  which  we  ihall  reduce 
them,for  fpeaking  more  clearly  to  them.  i.That 
the  great  fubje&  of  preaching,and  preachers  great 
errand,is,  to  report  concerning  Jefus  Chrift,  to 
bring  tidings  concerning  him.  2.That  the  great 
duty  of  hearers  (implied)  is,  to  believe  this  re- 
port, and,  by  vertue  of  it,  to  be  brought  to  reft 
.  and  rely  on  jefus  Chrift.  3.  That  the  great,  tho' 
the  ordinary  fin  of  the  generality  of  the  hearers 
of  the  gofpel,  is  unbelief;  Who  bath  believed  ? 
that  is,  it's  few  that  have  believed;  it's  a  rare 
thing  to  fee  a  believer  of  this  report.  4.That  the 
great  complaint,  weight  and  grief  of  an  honeft 
minifter  of  the  gofpel,  is  this,  that  his  mefTage  is 
not  taken  ofFhis  hand,that  Chrift  is  not  received, 
believed  in,and  refted  on  ;  this  is  the  great  chal- 
Jange  minifters  have  againft  the  generality  of 


Verfe  u  Serm.  i. 

people,and  the  ground  of  their  complaint  toGod, 
that  whatever  they  report  concerning  Chrift,he 
is  not  welcomed,  his  kingdom  thrives  not. 

That  we  may  fpeak  to  the  firft,confideringthe 
words  with  rei'pecl:  to  the  fcope,  we  fhall  draw 
five  or  fixDottrines  from  them:  Thefirft  whereof 
is  more  general/That  the  difcovery  ofChrift  Jefus, 
and  the  making  him  known,is  the  greateft  news, 
the  gladeft  tidings,and  themoft  excellent  report, 
that  ever  came,or  can  come  to  a  people;  there  is 
no  fuch  thing  can  be  told  them,  no  fuch  tidings 
can  they  hear;this  is  the  report  that  the  prophet 
fpeaks  of  by  way  of  eminency,  a  report  above, 
and  beyond  all  other  reports ;  thefe  are  news 
worthy  to  be  carried  by  angels,£e,W,faith  one 
ofxhem.Lukei.io.Ibringyougoodtidingsofgreat 
Mf, which  fhall  be  to  all  people:  And  what  are  thefe 
tidings,lo  prefaced  to  with  a  Behold? For  unto  you 
is  bom  this  day,  in  the  city  0/ David,*  Saviour, 
which  is  Cbrift  the  Lord  :  thefe  are  the  good  ti- 
dings,that  jefusChrift  iscome,and  that  he  isthe 
Saviour  by  office.  We  fhall  not  infift  on  this;on- 
ly,  1.  We  will  iind  a  little  view  of  this  fubje&in 
the  following  words,  which  hold  forth  clearly 
Chri(l,God  and  Man  in  onePerfon,fo  compleat- 
\y  qualified. and  excellently  furniihed  for  his  of- 
fices, 2.  It's  alfo  clear,  if  we  look  to  the  excellent 
efFe&sthat  come  by  his  being  fo  furnifhed ;  as, 
his  fatisfying  of  juftice,  his  fetting  free  of  cap- 
tives, his  triumphing  over  principalities  and 
powers,  his  deftroying  the  works  0?  the  devil,, 
uV.  there  cannot  be  more  excellent  works  or  ef- 
fects fpoken  o^  3.  It's  clear,ifwe  look  to  him, 
from  whom  this  report  cometh,&  in  whofebreaft 
thefe  news  bred,  (if  we  may  fpeak  fo)  they  are 
the  refult  of  the  counfel  of  the  God-head  ;  and 
therefore,as  the  report  here  is  made  in  theLord's 
nanie,fo  he  is* complained  to,when  it  is  not  taken 
off  the  prophet's  hand.  And,  4.  It's  clear,if  we 
look  to  the  myfterioufnefs  of  thefe  news  ;  angels 
could  never  have  conceived  them,had  not  this  re- 
port come  .*  thefe  things  tell,that  they  are  great, 
glorious,and  good  news,glad  tidings,  as  it  is  in 
the  end  of  the  former  chapter,  That  which  bath 
not  been  told  them,  fhall  tbey  fee\and  that  which 
they  have  not  heard,  fhall  tbey  confider. 

The  firft  Ufe  is,  To  draw  our  hearts  to  be  in 
love  with  the  gofpel,  and  to  raife  our  eftimation 
of  it.  Peoples  ears  are  itching  after  novelties,and 
ye  aremuch  worn  out  of  conceit  with  thefe  news; 
but  is  there  in  any  news  fuch  an  advantage  as  in 
thefe?  when  God  fendeth  news  to  men,they  mud 
be  great  news,  and  fuch  indeed  are  thefe. 

Ufe  2.  Therefore  be  afraid  to  entertain  loth- 
ing  of  the  plain  fubftantial  truths  of  the  gofpel;if 

ye 


Serm.  I.  Ifaiab  «,3» 

ye  had  never  heard  them  before, there  would  be- 
like>be  fome  Athenian  itching  to  hear  and  fpeak 
of  them  ;  but  they  fhould  not  be  the  lefs  thought 
of,  that  they  are  often  heard  and  fpoken  of. 

Ufe  3.  Therefore  think  more  of  the  gofpel  ,fee- 
ing  it  containeth  the  fubftance  of  thefegood  news 
and  glad  tidings  ;  and  think  more  of  gofpel 
ordinances,  whereby  thefe  good  tidings  are  fb 
often  publifhed  and  made  plain  to  you. 

2.  More  particularly  cbfcrve*  That  Jefus 
Chrift,  and  what  concerneth  him  the  glad  and 
good  news  of  a  Saviour,  and  the  reporting  of 
them,is  the  very  proper  work  of  a  minifter,and 
tbe  great  fubjeefc  of  a  minifter's preaching,  his 
proper  work  is  to  make  him  known  :  Or  take  it 
thus,Chrift  is  the  native  Subject,  on  which  all 
preaching  fhould  run.  This  is  the  report  the 
prophet  fpeakethof  here,and  in  erre&  it  was  foto 
Jfcbn  and  the  other  apoftlesand  ihould  be  To  to 
all  minifters;  Chrift  jefus,  and  what  concerns 
him,in  his  perfon,  natures  and  offices ;  to  know, 
and  make  him  known  to  be  God  and  Man  ;  to 
make  him  known  in  his  offices. to  be  Prieft,Pro- 
phet  and  King;  to  be  aPrieft  in  his  fufFering  and 
iatisfying  juftice ;  to  be  a  Prophet. in  revealing 
the  will  of  God ;  to  be  a  King,for  fubduing  folks 
lulls  and  corruptions ;  and  to  know,  and  make 
him  known,  in  the  way  by  which  finners,  both 
preachers  and  hearers.mav  come  to  have  him  to 
themfelves5as  follows  in  this  chapter.  This,  this 
isthefubjea  of  all  preaching, and  all  preaching 
fhould  be  levelled  at  this  mark;  Paul  is,iCVr.  2. 
2.  peremptory  in  this.  /  deter min'd  to  How  no- 
thing amcngjcu.but  Jefus  Cbrifl  and  him  cru- 
cified ;  as  if  he  had  faid,  I  will  meddle  with  no 
other  thing,but  betake  my  felf  to  this  :  not  only 
will  he  forbear  to  meddle  with  civil  employ- 
ments, but  he  will  lay  afide  hisslearning,  elo- 
quence, and  humane  wifdom,  and  make  the 
preaching  of  Chrift  crucified  tys  great  work  and 
fludy;  the  reafon  of  this  is,feecaufe  Chrift  ftand- 
u  t  S  *°u,rfo^  Nation  to  preaching;  1.  He  is 
the  Texf,to  fay  fo,  of  preaching ;  all  preaching  is 
to  explain  him,  A$$  10.  AV  To  him  give  ail  tbe 
prophets  witnefs^nd  fodo  the  four  evangels,and 
the  apoftolick  epiftles,  which   are  as  Co  many 

5  Teachings  of  him ;  and  that  preaching,  which 
andeth  not  in  relation  to  him,  is  befkle  the  text 
and  mark.  2.  He  is  holden  out  as  the  Foundation 
and  ground-work  of  preaching,  fo  that  preach- 
ing without  him  wants  a  foundation,  and  fs  the 
building,  as  it  were,of  a  raftle  in  the  air,  1  Cor.  3. 
lo»—  /  have  laid  tbe  frundati  n.and  another 
buildeth  thereon:  but  let  even  man  take  heed  how 
be  buildeth ;  for  other  foundation  tan  no  man  la} 
than  that  which  it  Uid&bi&h  J*f*i  Chrift* 


Verfe  11.  3 

Importing,  that  all  preaching  flicutd  be  fyuared 
to,  and  made  to  agree  with  this  ground  done, 
3.  He  ftandeth  as  the  great  End  of  preaching, 
not  only  that  hearers  may  have  him  known  in 
their  judgments,  but  may  have  him  high  in  their 
hearts  and  affections,  2  Cor.  3.  4.  We  preach  net 
cur  felves  > that  is  not  only  do  we  not  preach  our 
felves  as  the  fubjeet,  but  we  preach  not  our 
felves  as  the  end  of  our  preaching  ;  ourfcope  is 
not  to  be  great.or  much  thought  of,but  our  end 
in  preaching  is  to  make  Chrift  great.  4.  He 
ftandeth  in  relation  to  preaching,  1  as  he  is  the 
power  and  life  of  preaching,  without  whom,  no 
preaching  can  be  efre&ual,  no  foul  can  be  capti- 
vate and  brought  in  to  him;  hence,  1  Cor*  1. 
23.  he  faith.  We  preach  Chrift  crucified,  to  tbe 
Jews  a  ftumbling-blocky  they  cannot  abide  to 
hear  him;  and  to  the  Greeks  feelifhnefs;  but 
to  them  that  arefaved,  the  Power  of  God,  and 
the  Wifdom  of  God. 

Up:  1.  For  minifters,  which  we  (hall  forbear 
infilling  on;  only,  1.  Were  Chrift  the  fubjeetand 
fubftance  rff  our  report,  were  we  more  in  hold- 
ing out  him,  it's  like  it  might  go  better  with 
us.  2.  There  is  need  of  warrinefs,  that  the  re- 
port we  make,  fuit  well  the  foundation  :  And, 
3.  The  neglect  ot  this  may  be  the  caufe  of  much 
powerlels  preaching  hecaufe  Chrift  is  not  fp 
preached  as  the  fubjecl:-  matter  and  end  of  preach- 
ing ;  many  truths  are  (alas)  fpoken  without  re- 
fpect  to  this  end,  or  but  with  little  refpect  to  it. 

Ufes  particular  for  you  that  are  hearers,  are 
thefe,  I.  If  this  be  the  great  fubjecl:  ofmmifters 
preaching,  and  that  which  ye  fhould  hear  moft 
gladly,  and  if  this  be  moft  profitable  for  you,we 
may  be  particular  infome  few  directions  to  you, 
whi'h  will  be  as  fo  many  branches  of  the  ufe. 
And  firft&f  all  truths  that  people  would  welcom 
and  ftudy,they  would  welcome  and  ftudy  thefe 
that  concern  Chrift,  and  the  covenant  of  grace 
moft,as  foundation-truths,and  feek  to  have  them 
backed  by  the  Spirit.  We  are  afraid  there  is  a 
fault  among  Chriftans,  that  moft  pla^n  and  fub~ 
(iantial  truths  are  not  fo  heeded, but  fome things 
that  may  further  folk  in  their  light,  or  tiekle 
their  afreetions,  or  anfwer  a  cuCe,  are  almoft  only- 
fought  after;  which  things  (it's  truejare  good: 
but  if  the  plain  and  fubftantial  truths  of  the  gof- 
pel were  mof%  ftudied,and  made  ufe  of, they  have 
in  them  that  which  would  anfwer  all  cafes.  It's  a 
fore  matter,when  folks  are  more  t- ken  up  with. 
notions  and  fpeculations,  than  with  thefe  foul- 
faving  truths,  as,  that  Chrift  was  b©rn,that  he 
was  a  true  Man,that  he  was.and  is  King,Prieft, 
and  Prophet  of  his  Church,  OV.  and  that  other 
3  2  thing* 


4  Ifaiah 

things  are  heard  with  more  greedinefs  ;  but  if 
thefe  be  the  great  fubje&  of  minifters  preach- 
ing, it  fhould  be  your  great  ftudy  to  know 
Chrift,  in  his  perfon,  natures,  offices,  and  co- 
venant ;  what  he  is  to  you,  and  what  is  your 
duty  to  him,  and  how  you  ihould  walk  in 
him,  and  with  him ;  this  was  PauVs  aim, 
/  count  (faith  he)  all  things  lofr  and  dung  for . 
the  excellency  of  the  knowledge  of  Chrift,  that  I 
trtay  know  him>and  the  power  of  his  refurreftion, 
and  the  felhwjhip  of  his  fuffe rings, &c.  Phil. 3. 8, 
9)io.  It's  my  delign,  (as  if  he  had  faid)  not  only 
to  make  him  known,  but  to  know  him  my  fel£ 
There  is  little  faith  in  Chrift,  and  diftinftnefs  in 
ufe-making  of  his  offices,  and  folks  take  but  little 
pains  to  know  thefe  things  :  Therefore,  on  the 
one  fide,let  me  exhort  you,  to  make  this  more  the 
fubje&  of  your  enquiry;  and  one  the  other  fide, 
take  it  for  your  reproof,that  there  is  fuch  a  readi- 
nefs  to  fnufF when  plain  truths  are  inlifted  on,or 
when  they  are  not  followed  to  fome  uncouth  or 
ftrange  way;  which  fays,  we  are  exceeding  un- 
thankful to  God  for  giving  us  the  bed  things  to 
fpeak,  hear,  and  think  of. 

2.  Think  much  of  the  preaching  of  Chrift,and 
to  have  minifters  to  preach  of  him;  he  is  the  bed 
news,and  God  hath  lent  minifters  on  this  errand, 
to  make  them  known  to  you  :  had  he  fent  them 
to  tel!  you  all  the  fecret  things  to  come  that  are  in 
God's  purpofe,and  all  the  hid  works  of  nature,it 
had  not  been  comparable  to  thefe  news  ;  what 
would  you  have  been^Owhat  would  fabbathdays, 
and  weekdays,  your  lying  would  and  rifing  up, 
your  living  and  dying  b^en,  if  thefe  news  had 
not  been  ?  ye  fhould  have  had  a  finful  and  fad 
life,  and  a  mod  comfortlefs  and  terrible  death  ; 
therefore  think  this  gofpel  a  thing  of  more  worth 
than  ye  do,  and  count  their  feet  beautiful  on  the 
mountains,that  bring  thefe  news  &  glad  tidings, 
as  it  is  J  fa.  -52.  that  good  repoit  of  making 
peace  betwixt  God  and  finners  fhould  be  much 
thought  of,and  prized, and  counted  a  greater  fa- 
vour than  we  ufe  to  count  it.  3.  By  this  ye  may 
know  who  thrives  and  profits  heft  under  the 
gofpel,even  thefe  that  learn  moft  of  Chrift:  which 
confifts  not  in  telling  over  words  ;  But  firft,  In 
actual  improving  of  him ,;  s  it  is  Eph.  3.  20.  Te 
have  not  fo  learned  Chrift,  but  fo  as  to  improve 
what  is  in  him.  2dly,  In  an  experimental  finding 
of  thefe  erfe&s  in  us,  that  are  ipoken  of  to  come 
by  Chrift,whieh  is  that  which  the  apoftle  mean- 
eth,  Phil.  3.  10.  That  I  way  know  him >  and  the 
power  of  his  refurrcftion,  and  the  fellow/hip  of 
his  fufferings,  that  I  may  be  comformabh  to  his 
death.  1  am  afraid  that  of  the  many  that  hear 
ftus  gofpel,  there  are  bat  few  that  know  Chrift 


•53*  Vcrre  1.  Serm.  1. 

this  way.  But  if  he  be  the  great  thing  that 
ihould  be  preached  by  us,  and  that  ye  Ihould 
learn,  (1.;  What  is  the  reafon  that  Co  many 
fhould  be  ignorant  of  him,  that  the  molt  part 
look  rather  like  Turks  and  Pagans,  than  likeC^i'- 
ftians  ?  God  help  us,what  fhall  we  fay  of  the  con- 
dition of  the  moft  part  of  people,  when  the 
preaching  the  gofpel  has  not  gained  this  much 
ground  on  us,  as  to  make  us  know  Chrift,  in  his 
perfon,  natures,effices,our  need  of  him,and  the 
ufe  we  fhould  make  of  him  ?  But  (2)  f  we 
will  try  how  he  is  improven,  it  is  to  be  feared, 
there  be  far  fewer  that  know  him  in  this  refpecl; 
do  not  many  men  live,as  if  they  had  never  heard 
tell  of  him  ?  Though  they  hear  that  pardon  of 
fin  is  to  be  gotten  through  him,and  that  vertue 
to  fubdue  fin  muft  flow  from  him;yet  they  live  as 
if  no  fuch  thing  were  in  him :  if  your  confeien- 
ces  were  pofed,befides  th-  evidences  that  are  in 
your  pra&ice,  this  would  be  found  to  be  a  fad 
truth.  And  (3.)  If  we  will  yet  try  further,  what 
experience  folk  have  of  Chrift,what  vertue  they 
find  flowing  from  his  refurre&ion,what  fellow- 
fhip  there  is  in  his  fufferings,  what  conformity 
to  his  death, what  benefit  redounds  to  them  from 
his  offices  of  King,  Prieft,  and  Prophet,  to  the 
flaying  of  fin,and  quickning  to  holy  duties,what 
benefit  of  fruit  from  his  death  ;  alas  /  no  more, 
with  moft,than  if  he  had  never  died  :  what  pro- 
fit or  real  influence,  as  to  any  fpiritual  change, 
do  any  to  count  upon  find  ?  and  think  ye  all 
thefe  things  to.  be  but  words  f  they  know  him 
not,  that  reel  not  fomething  of  the  efficacy  ol 
his  death  and  refurre&ion  in  themfelves. 

3.  Obferve^That  the  report  concerning  Chrift, 
is  the  main  fubjeft  and  errand  that  has  been,ani 
is,  and  will  be  common  to  all  the  minifters  of  the 
gofpel,  to  the  Ind  or  the  world  ;  it's  our  report, 
it  was  the  report  of  all  the  prophets,  Afts  10.43. 
To  him  bear  all  the  prophets  witnefs,  that  thro* 
his  name, who focver  believeth  en  him  fhould  have 
remiffion  f  'fins ;  they  all  agree  and  have  a  joint 
teftimony  in  thefe.  1.  *n  one  fubjed,Chrift,and 
the  fame  things  concerning  him;as,  that  the  par- 
don of  fin  is  to  be  gotten  in  him,  and  through 
faith  in  him,and  no  otherway,C?f.  2.  In  onecom- 
miffion,  they  have  all  one  commiifion,  though 
they  be  not  all  equal ;  all  are  not  apoftles,  yet 
all  are  ambafTadors  :  there  is  the  fame  authority 
for  us  to  report,  and  you  to  receive  the  gofpel, 
as  if  Ifaiab  or  Paul  were  preaching  ;  the  autho- 
rity depending  en  the  commiflion,  and  not  on  the 
perfons  of  men  who  carry  it.  3.  In  one  common 
end  which  they  all  have,and  in  one  common  ob- 
ject they  are  (em;  toi   4.  In  this,  that  they   aH 

bold 


hold  of  one  common  Mafter,hemg  gifts  of  one  & 
the  fame  Mediator,£/>£.  ^When  be  afcended  on 
high,  be  led  captivity  captive,  and  gave  gifts  to 
men,  to  fome  A?  files,  &c. 
.  The  ftrlt  ufe  is,To  teach  you,  not  to  think  the 
lefs  of  the  teftimony,  or  matter  teftified,becaule 
of  thefe  that  teftihe  to  >  ou ;  \f  Ifaiab  or Paul  were 
teftifying  to  you,  ye  would  get  no  other  tidings, 
though  their  life  &  way  would  be  of  another  (ort 
andftamp  than  ours  are:  Alas!  for  the  mod  part, 
we  are  warranted,as  well  as  they,to  make  Chrift 
known  to  you,  therefore  take  heed  of  rejecting 
the  teftimony  of  this  Chrift,that  we  bear  witnefs 
unto;  it  is  the  fame  Chrift  that  the  law  and  the 
prophets  bear  witnefs  tofhereis  not  another  name 
liven  under  heavenyrobereby  afinnercan  befav*d\ 
it's  through  him,that  whofoever  believes  on  him 
may  receive  the  remiflion  of  fins  :  in  this  ye  have 
not  only  us,  but  the  prophets  and  apoftles,  to 
deal  with,  yea  Jefus  Chrift,  and  God  himfelf; 
and  the  rejecting  of  us,  will  be  found  to  be  the 
reje&ing  of  them.  It's  the  iame  t  ftimony,  on 
the  matter,  that  it  was  in  Ifaiab  his  time;  and 
therefore,  tremble  and  fear,  all  ye  that  flight  the 
gofpel;  ye  have  not  us  for  your  part)\but  all  the 
prophets,  and  Ifaiab  among  the  reft,  and  our 
Lord  Jefus  Chrift, who  hath  faid,  He  tbat  recti- 
vethyoujeceiveth  me\  and  be  tbat  dsfpifetbjouy 
defpifttb  me.  There  will  be  many  aggravations 
ot  the  guilt  of  an  unbeliever,and  this  will  be  a 
niain  one,even  the  teftimony  of  all  the  prophets 
that  concur  in  this  truth  which  the)  have  reje- 


Verfe  I.  $ 

&ed.  Take  heed  to  this,al!  ye  Athiefts,that  know 
not  what  it  is  to  take  with  fin  ;  and  all  ye  hypo* 
crites,that  coin  and  counterfeit  a  religion  of  your 
own;  and  all  ye  legal  perfons,  that  lean  to  your 
own  righteoufnefs;  what  will  yefay,uhen  it  fhall 
be  found,that  ye  have  rejt&ed  all  thefe  teftimo- 
nies  ?  ye  muft  either  fay,  ye  counted  them  falfe 
Witneffes,  which  ye  will  not  dare  to  fay  ;  or  that 
ye  accounted  them  true,  and  yet  would  not  re- 
ceive their  teftimony  :  and  the  beft  of  the  e  will 
be  found  fad  enough  ;  for  if  ye  counted  them 
true,  why  did  ye  not  believe  them  ?  this  will 
be  a  very  pungent  dilemma. 

Ufe  2.  For  comfort  to  poor  believers.  They 
have  good  ground  to  receive  and  reft  upon  Jefus 
Chrift  ;  there  is  never  a  prophet,  apoftle  or 
preacher  of  the  gofpel*  but  he  hath  fealed  this 
truth  concerning  Chrift.  What  needs  any  finner 
fear  at  him,  or  be  fearful  to  clofe  with  him?  will 
ye  give  credit  to  the  teftimony  of  Ifaiab  and  of 
PcteryAtts  10. 4}.and  of  the  reft  of  the  prophets 
and  apoftles  ?  Then  receive  their  report,and  fet 
yourfelvesto  be  among  the  number  of  believers, 
that  their  teftimony  may  be  refted  on.  We  arc 
perfwaded  there  is  one  of  two  that  will  follow 
on  this  do&rine,either  a  ftrong  encouragement 
to,  and  confirmation  of  believing,  and  quietly 
refting  on  Jefus  Chrift  for  pardon  of  fin;  or  a 
great  ground  of  aggravation  of,  and  expoftula- 
tion  with  you  for  your  guiit,who  care  not  whe- 
ther ye  receive  this  report  or  not.  We  fhall  fay 
no  more  for  the  time,  but  God  blefsthis  to  you. 


SERMON    II. 

Ifatah  liii.  i.  Wbo  batb  believed  our  report?  and  to  wbom  is  the  arm  of  the  Lord  revealed  t 


THE  prophet  Ifaiab  is  very  folicitous  about 
the  fruit  of  his  preaching,  when  he  hath 
preached  concerning  Chrift  ;  as  indeed  it  is  not 
enough  for  minifters  to  preach,  and  for  people 
to  hear,except  fome  fruit  follow  ;  and  now,when 
he  hath  been  much  in  preaching,and  looketh  to 
others  that  have  been  much  in  that  work,he  fad- 
ly  regrates  the  little  truit  it  had, and  would  have 
among  them,  to  whomChrift  was  and  lhouldbe 
fpoken  of;  a  thing  that  in  the  entry  ihould  put 
Us  to  be  ferious,  left  this  complaint  of  Ifaiab 
(land  on  record  againft  us;  feeing  he  complains 
of  the  hearers  of  the  gofpel,  not  only  in  his  own 
time,  but  in  our  time  alfo. 

We  told  you,  there  were  four  th:ngs  in  this 
firft  part  of  the  verfe.  i.  The  great  errand  that 
minifters  have  to  a  people,  it  is  to  report  con- 
ttrftinfc  Chrift  \  and  beiide  what  we  obferVed 


from  this  head  before,  looking  to  the  fcope,  WO 
fhall  obferve  further, 

i.  The  end  that  minifters  fhould  have  before 
them  in  preaching  Chrift  and  the  gofpel,is,  that 
the  hearers  of  it  may  he  gained  to  Jefus  Chrifl 
by  hearing,  fo  as  they  may  be  brought  to  be- 
lieve on  him  ;  it's  in  a  word,  to  gain  them  to 
faving  faith  in  Chrift. 

2.  It  is  implied,  that  Jefus  Chrift  is  only  to  be 
propofed  as  theObjeft  of  faith, to  be  refted  on  by 
the  hearers  of  the  gofpel;  and  is  the  only  ground 
of  their  peace:  there  is  no  name  that  can  be  men- 
tioned for  the  falvation  of  fouls,but  this  name  on- 
ly ;  and  there  is  no  other  gofpel  can  he  propofed, 
but  that  which  holdeth  him  out  to  people. 

3.  Obferve,  (which  is  much  the  fame  with  the 
former  obfervation^and  to  which  we  would  fpeak 
a  little  more  particularly;  that  by  preaching  of 

the 


6  Jfaiah  33. 

•  the  gofpeljefus  Chrift  is  laid  before  the  hear- 
ers of  it,as  the  Objeft  of  their  faith,  and  propo- 
fed  to   be  believed  upon  by  them;  elfe  there 
would  be  no  ground  of  this  complaint  againft 
them.     But  wherever  this  gofpel  is  preached, 
there  Chrift  is  laid,  as  it  were,  at  the  foot  or 
door  of  every  foul  that  heareth  it,   to  be  belie- 
ved  and  refted  on  ;    this  is  the   great  errand 
of  the  gofpel,  to  propofe  to  people  Jefus  Chrift, 
as   the  Object  and   Ground   of  faith,    to  lay 
him  down  to  be  refted  on  for  that  very  end. 
When   the  apoftle   is  fpeaking,     Rom.  ic.    8. 
ofthedo&rineof faith,he  faith,/*  is  not  nowJVb* 
Jhall  afcend  into  heaven  i  nor  who  jhall  depend 
into  the  deep?  but  the  word  is  near  (bee,  even  in 
tbf  moutb,and  in  thy  heart :  what  word  is  that? 
the  word  of  faith  which  we  preach.  Now,  faith 
he,  Chrift,  by  the  preaching  ot  the  gofpel,  is 
brought  fo  near  folks,  that  he  is  brought  even  to 
their  heartSjand  to  their  mouths;  fo  ncar,that(to 
fpeak  fo)  people  have  no  more  to  do,  but  to  ftoop 
and  take  him  up,  or  to  roll  themfelves  over  upon 
him  ;    yea,  it   bringeth  him  in  to  their  very 
heart,that  they  have  no  more  to  do,but  to  bring 
up  their  heart  to  confent  to  clofe  the  bargain,and 
with  the  mouth  to  make  confeffion  of  it:  and  thefe 
words  are  the  more  confiderable,  that  they  are 
"borrowed  from  Deut.  30.  where  Mofes  is  fetting 
death  and  life  before  the  people,  and  bidding 
them  choofe  ;   tho'  he  would  feem  to  fpeak  of 
the  law,yet,if  we  coniider  the  fcope,we  will  find 
him  to  be  on  the  matter  fpeaking  of  JefusChrift, 
holden  forth  to  that  people  under  ceremonial  or- 
dinances,and  fhewing  them  that  there  was  life'to , 
be  had  in  him  that  way, and  according  to  God's 
intent,they  had  life  and  death  put  in  their  choice. 
I  know  there  are  two  things  neceffary  to  the 
afting  and  exerciftng  of  faith.  The  ift  is  obje- 
ctive, when  the  obje&  or  ground  is  propofed  in 
the  preaching  of  the  gofpel.  The  2d  isfubjt  £ive, 
when  there  is  an  inwara,fpiritual,  and  powerful 
quickning,and  framing  of  the  heart,  to  lay  hold 
©n,  and  make  ufe  of  the  objc:&  and  offer.     It  is 
true,  that  all,  to  whom  the  orfer  cometh,are  not 
quickned  ;  but  the  do&rine  faith,  that,  to  all  to 
whom  the  gofpel  cometh,  Chrift  is  propofed,  to 
be  believed  on  by  them,  and  brought  near  unto 
them ;  fo  that  we  may  fay,  as  Chrift  faid  to  bis 
bearers,  The  kingdom  >fG°dis  come  near  unto 
you  ;  both  Chrift  and  John  brought,  and  laid  the 
kingdom  of  heaven  near  to  the  fews  and  it  is  laid 
as  near  to  you  in  the  preached  gofpel :  This  is  it 
then  that  the  do&rine  fays,   I.  That  the  gofpel 
boldeth  out  Chnft,as  a  fufficient  ground  of  faith 
to  reft  upon.  And,2.With  a  fufficient  warrant  to 
hefe  who  hear  it^to  make  ufe  of  hiiivtccoruin£ 


Verfe  1.  Serm.  2. 

to  the  terms  on  which  he  is  offered.  And,  3.  It 
brings  him  fo  preflingly  home,as  he  is  laid  to  the 
doors  &  hearts  of  finners  who  hear  the  gofpel  ; 
that  whoever  hath  the  offer,  he  muft  neceffarily 
either  believe  in,and  receiveChri(l,or  reje&him, 
and  caft  at  the  report  made  of  him  in  the  gofpel. 
I  ihall  firft  a  little  confirm  this  do&rine,  and 
then  fecondly  make  ufe  of  it. 

Firft  A  (hall  confirm  it  from  thefe  grounds,(i.) 
From  the  plain  offers  which  the  Lord  maketh  in 
his  word,  and  from  the  warrant  he  giveth  his 
minifters  to  make  the  fame  offers;  it's  their  com- 
miffion  to  pray  them,to  whom  they  arefent,tobe 
reconciled  ;  to  tell  them,  that  God  was  in  Chrift 
reconciling  the  world  to  bimfelfzs  it  is,  2  Cor.  «;. 
19,  20.  and  in  Chrift's  ftead  to  requeft  them  to 
embrace  the  offer  of  reconciliation  ;  to  tell  them, 
that  Chrift  died  for  the  finners  that  will  embrace 
him,and  that  he  will  impute  his  righteoufnefs  uc* 
tctthem  ;  and  Chap.  6.  1.  We  befeecbyou  (faith 
hejr^a^ff  receive  not  this  grace  in  y<*i/»;which  is 
not  meant  of  laving  grace,  but  of  the  gracious  of- 
fer of  grace  and  reconciliation  through  him  ; 
this  is  minifters  work,  to  pray  people  not  to  be 
idle  hearers  of  this  gofpel  ;  For,  (aith  he,/  have 
heard  thee  in  a  time  acccepted,  and  in  a  day  of 
falvation  have  I  fuccoured  thee ;  behold,  now  it 
the  accepted  time  ;  behold ,  now  is  the  day  of  fal- 
vation. The  force  of  the  argument  is  this,If  ye 
will  make  this  gofpel  welcome,ye  may  get  a  hear- 
ing ;  for  now  is  the  day  of  falvation,  therefore  do 
notneglea  it.  So.Pfal.  81.  10,  u.  (where  God 
maketh  the  offer  of  himfelf  and  that  rery  largely) 
Open  thy  mouth  wideband  1  will  fill  it :  the  offer 
is  of  himfelf,as  the  words  following  clear  •,  M? 
people  would  not  hearken  to  my  voice,  and  Ifrael 
toould  none  of  mt\  for  they  that  refufe  his  word, 
refufe  himfelf;  and  hence,//*.  65.  1.  he  faith,  / 
am  found  of  them  that  fought  me  not ;   /  faid, 
Behold  me, heboid  me,  unto  a  nation  that  was-  not 
called  by  my  n*me\&n<i  tothejfrwj,/  have  fir  etch* 
ed  out  my  bands  all  daylong  to  a  rebellious  people* 
C2.)We  may  clear  and  confirm  it  from  thefe  firni- 
litudes,  by  which  the  offer  of  this  gofpel  is,as  it 
were,  brought  to  the  doors  of  people  :  and  there 
are  feveral  iimilitudes  made  ufe  oC  to  this  pur- 

Sofe  ;  I  ihall  name  hut  four.  1 .  It's  fet  down  un- 
er  the  expreffionof  wooing,as,2CVr.  1 1  .i.Ibava 
cfooufed  you  as  *  chaft  virgin  to  Chrift  ;  this  is 
ordinary,  and  fuppofeth  a  marriage,  and  a  bride- 
groom, that  is  by  his  friends  wooing  and  fuiting 
in  marriage  ;  fo  that  (as  we  fhew)  wherever  the 
call  of  the  gofpel  comes,  it's  a  befpeaking  of  fouls 
to  him,  a$,G*»f.  R.  What  Jhall  we  do  for  our  [ifte*f 
in  tb€  day  that  fie  Jhall  hf^Qkenfor  ?  2*  It's  let 

our 


Serm.  2.  p  .     .  >      J/"**  ft 

out  under  the  expreffien  of  inviting  to  a  feaft; 
and  hearers  of  the  gofpel  are  called  to  come  to 
Chrift,as  (hangers  or  gfcefts  are  called  to  come  to 
a  wedding-feaft,A4a* .  22. 2,  3i  4-  -<*//  ^m^f  *'* 
rftf^v,  come  to  the  wedding,  &c.  Thus  the  gofpel 
calleth  not  to  an  empty  houfe  that  wants  meat, 
but  to  a  banqueting-houfe  where  Chrift  is  made 
ready  as  the  cheer,  and  there  wants  no  more  but 
feafting  on  him  :  fo  it's  fet  out  under  the  fimili- 
tude  of  eating  and  drinking,?***  6.  27.  He  that 
cats  me,  even  hejhall  live  by  me.    3.  It's  fet  out 
often  under  the  expreffion  or  fimilitudeof  a  mar- 
ket, where  all  the  wares  are  laid  forth  on  the 
{land,//*.  55.  1. Ho, every  one  that  tbirfisycome  to 
the  waters,  &c.    And,  left  it  fliould  be  faid,  or 
thought,  that  the  proclamation  is  only  to  the 
thirfty,&  fuch  as  are  fo  and  fo  qualified ;  ye  may 
look  to  what  followeth,tef  him  that  hath  no  money 
€ome ;  yea,  come,  buy  without  money  and  with- 
out price.  And  to  the  offer  that  is  made  to  thofe 
of  Laodicea,  Rev.3.  who,in  appearance,  Were  a 
hypocritical  and  formal  people,yet  to  them  the 
counfel  and  call  comes  forth^Come  buy  of  me  eye- 
falvt,gold  tried  in  the  fire  ,&c.  It  fays  the  wares 
are  even  in  their  offer,  or  even  offered  to  them. 
4.1t's  fet  out  under  the  fimilitudeofa  (landing  & 
knocking  at  a  door,  becaufe  the  gofpel  brings 
Chrrft  as  knocking  and  calling  hard  at  finners 
doors,  Rev.  3.  20.  Behold,  J  ft  and  at  the  door 
and  knock  \  if  any  man  will  hear  my  voice,  and 
open  the  door,  I  will  come  in  to  him,and  fup  with 
him,and  he  with  me,  So,Cant.^  2.  By  the  fleepy 
bride  it  is  faid,/f  is  the  voice  of  my  Beloved  that 
knocketb,  and,P/</.24»  lad  four  verfes,  'tis  cried, 
Lift  up  your  heads,  ye  gates  ,and  be  lift  up,  ye  e- 
verlafting  doors,that  the  King  of  glory  may  come 
in  \  which  is  an  earned  invitation  to  make  way 
for  Chrift  Jefus,  wanting  nothing  but  an  entry 
into  the  heart  ;  whereby  we  may  (ee  how  near 
Chrift  comes  in  the  got  pel,  and  is  laid  to  folks 
hand.    3.  We  may  confirm  it  from  the  nature  of 
faith,and  of  the  obedience  that  is  required  to  be 
given  to  the  command  of  believing  :  Wherever 
this  gofpel  comes,  it  tyeth  and  obligeth  all  the 
hearers  to  believe  on  Chrift,  that  is,  to  receive 
and  welcome  him  ;  and  there  could  be  no  recei- 
ving of  him,  if  he  were  not  making  an  offer  of 
himfelf.  Thus  it's  faid,jfo£».  1.  11,  i2.H<r  came 
ttnto  his  own,but  his  own  received  him  not ;  but 
ms  many  as  received  him, to  them  gave  he  power 
to  become  the  fons  of  God,  He  came  to  both  thefe 
'•whcreceived  him,and  to  thefe  who  received  him 
not;  but  he  gave  to  believers  only  this  privilege 
of  fonfliip.  If  we  look  to  all  the  names  of  faith, 
^coming  to  Chrift,  eating  and  drinking  of  kimy 
Receiving  of  kirn /cfting  wklmjte*  they  all  fup- 


Verfe  1.  7 

pofe  that  Chrift  is  near  to  be  catched  bold  o5, 
and  within  fpeaking  and  try  (ling  terms  to  people 
that  hear  the  g0fpeL4.lt  may  be  confirmed  from 
the  many  fad  complaints  that  the  Lord  hath  for 
not  receiving  him,  and  not  believing  his  word, 
and  from  the  dreadful  defignations,by  which  he 
holds  out  the  (in  of  unbelief;  all  which  will  make 
out  this,that  God  lays  Chrift  at  finners  door  in 
his  word  *,  hence,  Job.  5.  40.  our  Lord  fays,  Te 
will  not  come  unto  me,thatye  may  get  life :  and 
Mat.  23.  at  the  clofe,0  JeruJalem,Jerufalem>how 
often  would  I  have  gathered  thee,  and  ye  would 
not!  This  was  it  that  did  aggravate  their  fin,that 
he  would,and  they  would  not  j  fo,Pfal.  81.  My 
people  would  not  hearken  to  my  voice  and  Ifrael 
would  none  of  me^nd^Lukej. its  faid,the  Scribes 
and  Vharifees  re  jetted  the  counfel  of  God  againft 
themfelves,  ar\d,Atts  13.  54.  when  the  Jews  re- 
jecledChrift,it'sfaid,ffoy  judged  the mf elves  un- 
worthy of  everlafting  life  ;  and  therefore  the  A- 
poftles  (ay,that  they  will  leave  them,and  turn  t§ 
the  Gentiles.  5.  We  may  confirm  it  from  this, that 
in  refpe&  of  the  gofpel,  and  offer  made  in  it, 
Chrift  comes  alike  near  to  all  that  hear  it  ;  for  if 
he  be  near  to  fome,  then  he  is  near  to  all,I  mean 
in  regard  of  an  obje&ive  nearnefs  ;  there  is  the 
fame  warrant  to  fpeak  and  make  the  offer  to  all, 
before  there  be  fome  difcovery  made  for  qualify- 
ing the  doctrine  to  fome.  It's  true,there  is  a  dif- 
ference in  refpeft  of  the  power  that  accompani- 
eth  the  gofpel ;  but  as  it  layeth  out  the  offer  of 
Chrift,and  life  through  him,  it  comes  alike  near 
to  all  the  hearers  of  it :  the  invitation  comes  to 
ail,and  in  the  fame  terms,to  them  thatrefufe,  as 
well  as  to  them  that  receive  him;  the  fame  gofpel 
is  preached  to  both.  A  6th  confirmation  is  from 
the  nature  of  God's  adminiftration  of  his  exter- 
nal covenant,which  is  fealcd  in  baptifm  to  both  ; 
not  one  covenant  to  one,and  another  covenant  to 
another;  but  the  fame  covenant,on  condition  of 
believing,to  both  :  behold,then,in  the  preaching 
of  this  gofpel,that  Chrift  comes  near  you,even  to 
your  door,in  refpeft  of  the  mediate  ordinances; 
as  near  as  he  did  to  Abraham  and  David,d\thoy 
God  had  his  extraordinary  ways  of  manifefting 
himfelf  to  them,not  common  to  others  :yea,this 
day,  the  gofpel  is  more  clear  obje&ively  to  you 
than  it  was  to  Abraham,  who  rejoiced  to  fee 
Chrift's  day  afar  off,when  it  was  vailed  ;  yea,the 
gofpel  is  as  clearly  preached  to  you,as  thofe, who 
are  now  before  the  throne  of  God,  had  it  preach- 
ed to  them,  as  to  the  matter  of  it,   tho'  we  will 
make  no  equality  as  to  the  manner  of  it. 

Ufe  1.  Advert  to  this,when  ye  come  to  hear  the 
gofpel  prcached,and  think  how  you  are  living  in 

try  (I* 


3  Jfaiab  ^3. 

iry  fling  terms  with  God,  and  bow  near  Chrifl 
comes  unto  you;the  word  of  faith  lays  himfo  near, 
that  ye  have  no  more  to  d  o  but  to  receive  the  offer 
of  him,to  believe  and  clofe  with  him,and.{tep  in 
upon  him,as  it  were,  to  come  as  living  floncs  to 
be  built  upon  him  as  a  fure  foundation. 

But  it  will  be  asked,How  comes  this  gofpel  Co 
nearPHow  does  it  bring  in  Chrifl  fo  ne.  r  to  fin- 
r\ers?Anfln  thefe  live  fleps,i.As  it  makes  the  re- 
port of  Chrifl,  and  brings  the  ti  ings  of  fuch 
things,as,that  he  is  born, and  that  he  hath  fuffe- 
red,and  for  fuch  an  end, that  we  may  partake  of 
the  benefit  of  them  on  fuch  terms  ;  it  makes  the 
proclamation  narratively,  and  tells  what  he  did, 
what  good  may  be  gotten  of  him,  and  how  we 
may  come  by  it.  2.  As  it  brings  an  offer  or  thefe 
good  things  on  the  terms  on  which  th  y  are  to 
be  gotten,  Co  it  never  tells  that  Chriil  is  come, 
but  it  fays  alfo,  Here  is  life  to  be  gotten  in 
him  by  you,if  ye  will  take  the  way  propofed  to 
come  by  it ;  therefore,  when  the  proclamation 
comes  forth,  that  all  things  arc  ready,  the  next 
word  is,  Come  to  the  wedding  ;  And  wh^n,  in 
the  one  word,  he  fays,  I  ft  and  at  th:  door  and 
inoek'^t  the  next  he  Ca.ysyIfany  man  willopentbe 
door,  I  will  come  in  to  himy  and  fup  nitb  him, 
and  he  with  me  ;  and  when,  I  fa.  28.  it's  faid, 
He  is  a  precious  Corn%rftoneya  tried  foundation* 
ftone  laid  in  Zion  ;  the  next  word  is,  He  that 
believes  on  him  /ball  not  make  baftey  or,  as  the 
Apoflle  hath  h,jbaU  not  be  ajhamed  or  confoun- 
ded ;  this  makes  the  gofpel  glad  tidings,  becaufe 
it  comes  always  with  an  offer  of  Chrifl,  and  or 
life  in  him.  3.  When  the  offer  is  made,  and  the 
precious  wares  are  expofed  to  fale  in  this  cried 
fair  of  grace,a  command  comes  out,Choofe  life, 
come  buy  the  wares,believe,re:eive  the  offer,  as 
is  clear  in  all  the  places  we  named  before  ;  it 
leaves  not  folk  indifferent  to  receive  or  not,  but 
chargeth  them,  as  they  would  be  obedient  to  a 
eommand,to  receive  him,i  Job*  23.  3.  This  is  bis 
tommandment  that  ye  Jbould  believe  on  the  name 
of  his  Son  Jefus  Cbrift  ;  this  is  the  great  gofpel- 
com  nand,and  ministers  have  not  only  the  terliog 
of  thefe  news,and  warrant  to  make  theoffer,but 
a  cornmiffion  to  command  to  receive  it  ;  and 
therefore  the  fitting  and  flighting  oC  the  off.-r, 
is  a  fin  oppofite  to  the  commnnd.  4.  It  notonly 
makes  the  of?tr,and  backs  the  offer  with  a  com- 
mand to  embrace  it,  but  it  fweet  ns  the  com 
mand  with  many  gracious  promi  es  knit  to  it, as 
Jfa.  55.  Hear  andyour  f  ul  Jball  live+and  I  will 
make  an  everlaftmg  covenant  with  you, even  the 
fore  mercies  of  David  :  And  whenever  the  com- 
mand of  believing  comes, it's  always  with  a  pro- 
jHifej  as  Paul  deals  with  the  jaylor>  Acts  16.  Be~ 


Verfe  1.  Sertru  2. 

Ueve&  thoujbaU  be  faved\  and  Mark  16.  at  the 
clofe,the  Lord  fays,T%  that  believe  Jball  be  fa- 
vedyto  encourage  to  faith  in  him.  5. It  preffes  the 
offer,  and  commands  embracing  of  it  with  the 
pro.tiife,with  a  certification;  for  the  offer  is  not 
conditional,  but  alternative,  Mark  16.  If  ye  be- 
lieve notyye  foall  be  damned  ;  Ca,Deut.  3o.death 
and  life  are  propoled,and  they  are  bidden  choofe: 
If  the  gofpel  be  not  effe&ual  in  its  commands 
and  promifes,  it  will  be  effe&ua)  in  its  thrtat- 
nings;  the  word  of  God  will  triumph  one  way  or 
the  other,and  not  return  to  him  void,  as  is  very 
clear, Ifa.  5^.11.  and  iCor.  2.  1^,16.  it  tiiumphs 
in  fome,  while  they  are  brought  by  the  promife 
to  give  obedience  to  the  .command  of  believing, 
and  to  tnem  it  becomes  the  lavour  of  life  unto 
life;  and  to  others  it  triumphs,as  to  the  executi- 
on of  the  threatning  on  them  for  th  ir  unbelief 
and  to  them  it  becomes  the  favour  of  death  unto 
death.  In  a  word,Chriil  Jefus  comes  fo  near  people 
in  this  gofpe^thathe  mufl  either  be  chofen,  and 
life  with  him  ;  or  refuted,  to  thedeftruftion  and 
death  of  the  refufer ;  ye  have  the  fame  Chrifl,the 
fame  word,the  famecovenant-the  fame  ob'igatioq 
to  believe,  propofed  to  you,  that  believers  from 
the  beginning  of  the  world  had  ;  andanother  ye 
will  not  get, and  what  more  can  the  gofpel  do,to 
bring  Chrifl  near  to  you?  when  it  brings  him  Co 
near,  that  ye  have  him  in  your  offer  ,and  the  au- 
thority of  God  and  his  promifes  inter pofed,  to 
perfwade  you  to  accept  of  the  offer  ;  and  threat- 
nings  added,  to  certify  you,  that  if  ye  accept  it 
not,ye  fhall  perifh  :  in  which  refpeft,  we  may 
fay,as  the  prophet  Jfaiab  doth, Cb  op, ^.iVb  at  could 
God  do  more  to  his  vineyard, which  be  hath  not 
done  ?  as  to  the  holding  out  of  the  Objeft  of 
faith,  Jefus  Chrifl  to  be  retted  on  by  you. 

But  fome  wih\it  may  be,  objeft  here,  i.But  if 
there  come  not  life  and  power  with  the  offer,  it 
will  not  do  the  turn  ;  we  cannot  believe, nor  re- 
ceive the  offer.  Anfw.  Whofe  fault  is  this,  that 
ye  want  ability  ?  It's  not  God's  fault ;  ye  have  a 
fure  ground  to  believe,  his  word  is  a  warrant 
good  enough,  the  promifes  are  free  enough,  the 
motives  fweet  enough  ;  the  great  fault  isa  heart 
of  unbrlief  in  you,  that  ye  will  not  believe  in 
Chrifl, nor  open  tohim  w  hen  he  is  brought  toyour 
door.  1  doubt,}  ca,I  put  it  out  of  doubt, when  all 
that  ever  h  and  the  gofpel  fhall  (land  before  the 
thr<  re,th  t  there  fhall  be  one  found  that  fhall  dare 
to  make  this  excuse  that  they  were  notable  to  re- 
ceive Chrifl  ;  the  gofpel  brings  Chrifl  fo  near 
them,  that  they  muil  either  fay,yea,or  nay;  it  is 
not  fo  much,  I  cannot.asj  will  not  believe  ;  and 
that  will  be  fcund  a  wilful  and  malicious  refufal. 

2«  It 


Serm.  £  V&*6  H* 

2.1t  may  be  obje&ed,But  how  can  this  gofpel 
come  to  all  alike,  feeing  it  cannot  be,  that  thefe 
that  will  never  get  good  of  the  gofpel,have  it  as 
near  to  them,as  thele  that  get  the  faving  fruit  of 
it?  Anfw.Not  to  fpeakof  God's  purpofe,or  what 
he  intends  to  make  of  it,  nor  of  the  power  and 
fruit  that  accompanies  it  to  fome,and  not  to  all ; 
it'scertain,thegofpel,andChriftinitsoffer,comes 
alike  near  to  all  that  hear  it:It  obje&ively  reveals 
the  fame  glad  tidings  to  all,  with  the  conditional 
offer  of  life,and  with  the  fame  command  and  en- 
couragement, and  certificatioRjin  threatnings  as 
well  as  promifes  :  In  thefe  'refpe&s,  Chrift  is 
brought  alike  near  to  all  ;  and  when  God  Co- 
meth to  reckon,  he  will  let  finners  know  in  that 
clay,  that  the  gofpel  came  to  their  door,  and  was 
refufed  :  yea,  it  comes,  and  where  it  comes,will 
take  hold  of  fome,to  pluck  them  out  of  the  fnare, 
and  be  ground  of  faith  to  them;  and  to  others 
it  will  be  a  ground  of  challenge,  and  fo  the  fa- 
vour of  deatn  unto  death  :  for  tho'  it  take  not 
effect  as  to  its  promiles  in  all,  nor  in  its  threat- 
rings  to  all ;  yet  as  to  either  death  or  life,  it 
will  take  effeft  in  every  one,  fo  as,  if  life  be 
refuted,  death  fteps  in  the  room  of  it. 

But  it  may  be  asked,  Why  will  God  have 
Chrift  in  the  offer  of  the  gofpel  brought  fo  near 
the  hearers  of  it  ?  Anfw*  i.  Becaufe  it  ferves  to 
commend  the  grace  and  love  of  God  in  Chrift 
Jefus  :  when  the  invitation  is  fo  broad,  that  it  is 
to  all ,  it  fpeaks  out  the  royalty  of  the  feaft,  u- 
pon  which  ground,  2  Cor.  6.  i.  it's  called  grace, 
the  offer  is  fo  large  and  wide.  2.  Becaufe  it 
ferves  for  warranting  and  confirming  the  ele&  in 
the  receiving  of  this  offer  ;  for  none  of  the  ele& 
could  receive  him,  it  he  were  not  even  laid  to 
their  door.  It's  this,  which  gives  us  warrant  to 
receive  that  which  God  offers :  it's  not  becaufe 
we  are  elefted  or  beloved  of  God  before  time,or 
becaufe  he  purpofed  to  do  us  good,  that  we  be- 
lieve ;  thefe  are  not  grounds  of  faith,being  God's 
fecret  will :  but  we  believe,  becaufe  God  calleth 
and  maketh  the  offer,  inviteth  and  promifeth, 
knowing  that  he  is  faitbfulj  and  we  may  truft 
him ;  hence  David  fays,  /  will  never  forget  thy 
vordy  and,  In  God  will  1  praife  bis  word  ;  for 
the  word  in  its  offer  fpeaks  alike  to  all,  and  to 
none  particularly  :  Indeed,  when  it  comes  to  the 
application  of  promifes  for  confolation,that  is  to 
be  made  according  to  the  qualifications  in  the 
perfons,  but  the  offer  is  to  all.  3.  Becaufe  by 
this  means  the  Lord  hath  the  fairer  accefs  to 
found  his  quarrel  and  controverfy  againft  unbe- 
lievers, and  to  make  their  dittay  and  doom  the 
clearer  in  the  day  of  the  Lord,  when  it's  found 
that  they  never  received  the  ojflfcr,  My  people 


Verfe  u    ■  9 

would  not  hearken  to  my  voice>and  Ifrael  would 
none  of  me',  therefore  I  gave  them  up  to  their  own- 
hearts  lufls,  and  they  walked  in  their  own  ccun- 
fels  :  and  this  is  an  approbation  given  to  jutlice 
here,  It's  well-wair'd,  feeing  they  would  not 
receive  thee,  that  they  get  worfe  in  thy  room. 

UJe  2.  Seeing  Chrift  comes  near  you  in  this 
gofpel;  and  this  is  one  of  the  market-days,  I  ln- 
trcatyou,  while  he  is  near,  receive  him,  call 
upon  him  while  he  is  near ;  or  take  it  in  the  plain 
words  of  the  apoftle,  Open  to  him,  take  him  in, 
give  him  welcome,while  he  bodes  himfelf,to  fay 
fo,on  you.  There  is  not  a  conference  in  any  man 
that  hears  this  gofpel,  but  he  will  have  this  tefti- 
mony  from  him  in  it,  that  he  came  near  them, 
was  in  their  fight,  and  within  their  reach  and 
grips,as  it  were,if  they  would  have  put  out  their 
hand  to  receive  him :  and  feeing  it  is  fo,  O  re- 
ceive this  gofpel,give  him  roomjwhile  he  is  con- 
tent  to  fup  with  you,  take  him  in,  make  fure 
your  union  with  him  :  this  is  the  end  why  this 
report  is  made,  and  Chrift  is  laid  before  you, 
even  that  you  may  lay  your  felves  over  on  him. 

I  would  follow  this  ufe  a  little,  by  way  of  ex- 
hortation and  expoftulation  jointly,feein£  the  do- 
ctrine will  bear  both;  for  when  Chrift  is  brought 
fo  near,  even  to  the  mouth  and  to  the  heart,  it 
will  be  great  ground  of  reproof  and  expoftulati- 
on, if  he  fhall  be  rejected.  Be  exhorted  there- 
fore to  be  in  earned,  feeing,  1.  It  is  a  matter  of 
fuch  concernment  to  you  :  many  nations  j  kings 
and  kingdoms  have  not  had  Chrift  fo  near  them 
as  ye  have  ;  negledfc  not  fuch  an  opportunity.  Do 
ye  think  that  all  that  is  faid  in  the  gofpel,concer- 
ning  this,  is  for  nought  ?  Is  it  for  no  ufe,  that 
fuch  a  report  is  made,  and  preaching  continued 
fo  long  among  you  ?  And  if  it  be  for  any  ufe,  is 
it  not  for  this,  that  ye  may  receive  the  report, 
and  may,  by  doing  fo,  get  your  fouls  for  a  prey? 
To  what  ufe  will  preaching  be,  if  this  ufe  and 
end  of  it  be  mined  ?  Will  your  hearing  the  go- 
fpel make  your  peace  with  God,  if  Chrift  be  not 
received  ?  2.  Consider  the  advantages  ye  may 
have  by  receiving  the  gofpel,  that  others  have 
not.  Is  it  a  little  thing  to  be  called  to  God's  feaft, 
to  be  married  to  Chrift,  to  be  made  friends  with 
God,and  to  enjoy  him  for  ever  ?  The  day  comes, 
when  it  will  be  thought  an  advantage;  and  are 
there  motives  to  perivvade  to  any  thing,like  thofp 
that  are  to  induce  to  that?  3.Confider  what  it  is 
that  we  require  of  you  :  it's  no  ftrange  nor  hard 
thing,it's  but  believing;  and  this  is  nothing  elfj, 
but  that  the  report  concerning  Chr.ift  be  recei- 
ved, yea,that  he  be  received  for  your  own  good; 
that  is  it  that  the  gofpel  calls  you  to,  even  to 
C  be- 


io  Ifaiab  ^3. 

betake  you  to  a  Phyficfan  for  cure,  to  betake 
you  to  a  Cautioner  for  your  debt.  If  you  could 
efcape  a  reckoning  and  wrath  another  way,  it 
were  fomething;  but  when  there  is  no  other  way 
to  obtain  pardon  of  fin  and  peace,  or  to  efcape 
wrath,  and  obtain  favour  and  friendship  with 
God,  but  this  ;  and  when  this  way  (to  fpeak  Co} 
is  made  fo  eafy,  that  it's  but  to  (loop  down,  and 
to  take  up  Chrift  at  your  foot,  as  it  were,  or  to 
roll  your  felves  on  him,  how  inexculable  will 
ye  unbelievers  be,  when  ye  fhall  be  arraigned 
before  his  tribunal  ?  But,  4.  Look  a  little  far- 
ther to  what  is  coming:  If  ye  were  to  live  al- 
ways here,  it  we  hard  enough  to  live  at  a  feud 
with  God  ;  but  have  ye  faith  of  a  judgment  after 
death  ?  if  Co,  how  will  ye  hold  up  your  faces  in 
that  day,  that  now  refute  Chrift  r  will  not  hor- 
rible confufion  be  the  portion  of  many  then  ?  and 
will  any  ground  of  confufion  be  like  this,  the 
flighting  of  Chrift  ?  when  he  fhall  be  feen  coming 
to  judge  (lighters  of  him,  what  horror  will  then 
rife  in  confeiences,  when  he  fhall  appear  and  be 
avenged  on  them  that  were  not  obedient  to  this 
gofpel  ?  as  is  moft  clear,  2  TbeJJ.i.  When out Lord 
Jefus  fhall  be  revealed  in  flaming  fire,  toitb  bis 
migbty  angels  from  heaven^  to  take  vengeance  on 
all  that  know  notGod^'and  obey  not  the  gofpel.  5. 
Confider,that  death  and  life  are  now  in  your  op- 
tion, in  your  hand  as  it  were,  choofe  Orrefufe  :  I 
fpeak  not,nor  plead  here  for  free:will,but  of  your 
willing  electing  of  that  which  ye  have  offered  to 
you;fbr  one  of  two  will  bc,either  fhall  ye  willing- 
ly choofe  Hfe,which  is  a  fruit  of  grace,  or  refufe 
life,  and  choofe  death,  which  will  be  found  the 
native  fruit  of  your  corruption :  ye  may  have  life 
by  receiving  Chrift,  who  is  laid  to  your  door; 
and  if  ye  remfe  him,death  will  follow  it:  as  now 
in  hearing  this  gofpel,  ye  carry  in  choofing  or 
refufing,  fo  will  the  fentence  pafs  on  you  at  the 
great  day ;  and  fo  your  fentence,  in  a  manner,  is 
written  down  with  your  own  hand,  as  it'sfaid, 
Atts  13.46.Te  judge  your  felves  unxvortby  ofeter- 
nal  life,  not  out  of  humility,  but  malicioufly. 


Verfei;  Serm.  3. 

Now,  when  the  matter  is  of  fuch  concernment 
beware  of  playing  the  fool  ;  if  ye  will  continue 
prefumptuous  and  fecure,  following  your  idols 
what  will  the  Lord  fay.  but,  Let  it  be  fo,  ye  get 
no  wrong  wheTi  ye  get  your  own  choice  i  and  he 
but,  as  it  were,  ratifies  the  fentence  which  ye 
have  paft  on  your  felves.  6. 1  fhall  add  but  this 
one  word  more,  and  befeech  you  that  ye  would 
ferioufly  lay  this  to  heart,  as  a  weighty  thing, 
confidering  the  certification  that  follows  on  it  • 
It's  not  only  death,  but  a  horrible  death,  wrath* 
and  wrath  with  its  aggravation  from  this  ground'; 
like  that  of  Capemaum^thcit  was  lifted  up  to  hea- 
ven in  this  refpeft,having Chrift  brought  fonear 
them.  To  whom  this  gofpel  is  not  the  favour  of 
life  unto  life,  it  fhall  be  the  favour  of  death  unto 
death  :  and  think  not  this  a  common  motive^ho* 
it  be  commonly  ufed  ;  it  will  bring  wrath  upon 
wrath,  and  vengeance  upon  vengeance  on  the 
-hearers  of  this  gofpel,beyond  that  of  Sodow^ys 
jbc  rejecters  of  it.  Surey  none  of  you  would  thiwk 
it  an  eafy  thing  to  be  punifhed  as  Sodomwn> 
nor  digeft  well  the  curie  that  came  on  them :  Is 
there  any  of  you5'butye  would  think  it  uncouth 
and  ftrange,'  yeattupendious,  to  enter  into  their 
judgment,  and  to'  have  your  lands  turneclutnto  a 
{linking  loch,  and  your  felves  eternally  tormen- 
'  ted  with  them  ?  But  there  is  more  wrath  and 
vengeance  following  on  the  fin  of  unbeliefy  iand 
rejecting  of  Chrift,  when  he  comes  to  your  door 
in  this  gofpel.  Toelofeupall,  Confider,;tbac 
Chrift  is  near  you,  and  hath  been  long  near  you, 
and  wooing  you  :  ye  know  not  how  many  days 
or  years  ye  fhall  have ;  how  foon  this  gofpel  may 
be  taken  from  you,  or  ye  from  it;  how  foon- ye 
'  may  be  put  in  the  pit.where  ye  will  gnafh  your 
teeth,  gnaw  your  tongues,  and  blafpbeme  God : 
therefore  be  ferious  while  Chrift  is  in  your  offer, 
and  roll  your  felves  over  upon  him,  whikr  ye 
"have  him  fo  near  you ;  welcome  this  bearing  or 
report,  while  it  founds  in  your  ears,  that  there 
may  be  no  juft  ground  of  this  complaint  againft 
you,  Lord,  toho  hath  believed  *ur report? 


SERMON    III. 

Ifaiahliii.  1.  Who  hath  believed  our  report?  an'd'to  whom  is  the  arm  of  4beZ<rrd  revealed? 


TH  E  moft  part  of  men  and  women  think  not 
much  of  the  preached  gofpel  ;  yet,  if  it 
Were  confidered,  what  is  the  Lord's  end  in  it,  it 
would  be  the  moft  refreihful  news  that  ever  peo- 
ple heard,  to  hear  the  report  of  a  Saviour :  that 


concerning  his  will  and  ourr  own  Wellp  as  to  be 
fuitabry  affe&ed  with  them  *  It's  a  wonder  r  that 
God  hath  fent  fuch  a  report  to  people,"  and  hi 
ft  hath  laid  Chrift  fo  near  thenvthat  he  puts 
him  home  to  them,  and  lays  him  before  them, 


is,  and  fhould  be,  great  and  glad  tidings  of  even  at  their  feet  as  it  were ;  and  as  great  a 
great  joy  to" all  nations;  and  we  fhould  be  fo  wonder,  that whenthe  Jjord  hath  C« ndefeeaded 
compofed  to  hear  fuch  news  from  God*  and  •■•*?. 


Serm.  3«  .    ,.#*'«$  5  3« 

to  give  luch  a  Saviour,and  brought  him  io  near, 
that  all  he  calleth  for  is  faith,  to  believe  the  re- 
port, or  rather  faith  in  him  of  whom  the  report 
is-,  which  is  the  fecond  thing  in  the  words. 

Thefecond  thing,  is,  The  duty  that  lies  on 
people  to  whom  the  Lord  fends  the  gofpel,  or 
this  report  concerning  Chrift:'and  ye  may  take  it 
in  this  general  ♦,  That  it  lies  on  all  that  hear  the 
gofpel*  to  believe  the  report  that  it  brings  con- 
cerning Chrift,andby  faith  to  receive  him,who 
isholdenout  to  them  in  it:  this  is  clearly  impli- 
ed; Ifalah  and  all  minifters  are  fent  to  report  con- 
cerning him,  and  to  bear  witnefs  of  him,  and  it's 
the  duty  of  all  hearers  to  believe  it  \  and  this  is 
the  ground  of  his  and  their  eomplaint.when  peo- 
ple do  not  believe  it:  by  comparing  this  text  with 
Rom.  io  16.  zxAJohn  12.  38.  we  il?ew,that  it  is 
faving  faith  that  is  here  to  be  underftood. 

I  fhall  take  up  this  do&rine  in  three  branches, 
which  we  will  find  in  the  words,  and  which  will 
make  way  fqr  t,he  ufe.  1 .  That  apeop]e',to  whom 
Chrifi  is  offered  in  the  gofpel,  may  wan  ant  ably 
accept  of  Chrifi  ;  or,  The  •firing  of  Cprrfl  m  the 
go/pel,  is  warrant  enough  to  believe  in  him  :  O- 
fherways  there  had  been  no  juft  ground  of  expo- 
ftulation  and  complaint  for  not  believing  ;  for 
tho*  the  complaint  will  not  infer  that  they  hacl 
ability  to  believe,yet  it  will  infer  they  had  a  war- 
rant to  believe  ;  for  the  complaint  is  for  the  ne- 
gle&  of  the  duty  they  were  called  to.  2.  That  they, 
to  whom  Chrifi  is  offered  tn  the  gofpel,  are  called 
to. believers  their  duty  to  do  it:  thus,believing, 
in  all  that  hear  this  gofpel,is  necefTary,by  necefli- 
ty  of  command ;  even  as  holinefs,repentance,£?r. 
are#  3.  That  faving  faith  is  the  way  and  mean, 
hj  which  thefe,  that  have  Chrifi  offered  to  them 
inthe  gofpel,  come  to  get  a  right  to  him,  and  to 
obtain  the  benefits  that  are  reported  of  to  be  had 
from  bfcm ',  thus,  believing  is  neceuary,  as  a 
inids^to  the  end  of  getting  Chrift,and  all  that  is 
in  him  :  this  is  ajfo  here  implied  in  the  regrate 
made  of  the  want  of  faith,  which  prejudgeth 
men  of  Chrift,  and  of  the  benefits  of  the  gofpel. 

We  fhall  fhortly  put  by  the  firft  of  thefe,  which 
is,  That  all  that  hear  the  gofpel  preached,  have 
warrant  to  believe  and  receive  Chrift,  for  their 
eternalpeace,and  for  making  up  of  the  breach  be- 
twixt God,  and  them:  this  preached  gofpel  gives 
you  all  warrant  to  accept  of  Jefus  Chrift,and  ye 
would  not  feek  after,  nor  call  for  another.  I  fhall 
firft  premit  two  diftin&ions  to  clear  this,and  then 
fecondly  confirm  it.  As  for  the  firft  of  the  two  di- 
minutions that  ferve  to  clear  it,  we  may  take  up 
the  gofpel  more  largely  and  complexly,  in  a  co- 
Tenanjt  tornvholdin^  out  Chrift  and  his  benefits, 
ftt  condition  of  believing  \  or,wi  jmy  take  it  ti# 


Verfe  u  11 

as  it  holds  out  a  promife,  without  particular 
mentioning  of  a  condition  :  now,  when  we  (ay 
that  the  gofpel  commands  and  warrants  all  that 
hear  it  to  accept  the  offer,  we  do  not  mean  the 
laft,  that  airthat  hear  the  gofpel  have  warrant 
to  accept  the  promife,  without  a  condition,  but 
the  firft,  that  is,  that  all  the  hearers  of  the  gof- 
pel are  commanded  to  accept  of  Chrift  offered; 
there  is.by  the  preaching  of  it, a  warrant  to  clofe 
with  tlie  report,  and  then  to  meddle  with,  and 
take  hold  of  the  promifes,  and  the  things  pro-* 
nii fed  :  fo  that  it's  the  gofpel,  conditionally  prb- 
pofed,that  gives  warrant  to  believe,as  believing 
refts  on  Chrifi  for  obtaining  life  in  him.  The  K& 
conddiftin&ionls,That  we  would  confidcr  faith, 
as  it  reds  on  Chrift  for  obtaining  union  with  him* 
and  right  to  the  promifes  ;  cr>as  it  applies  and 
makes  ufe  of  the  benefits  to  be  gotten  in  and  by 
Chrift:  the' offer  of  the  gofpel  give's  not  to  all 
a  warrant  to  apply  the  benefits  to  be  gotten  by 
Chrift  inftantly  ;  but  it  warrants  them  to  clofe 
with  him  firft,  and  then  to  apply  his  benefits. 

Secondly, Hot  confirmation  of  this  truth,That 
the  general  preaching  of  the  gofpel  is  a  warrant 
for  believing  and  exercifing  faith  on  JefusChrift, 
for  making  our  peace  with  God  ;  it's  clear  from, 
thefe  grounds.  1.  From  the  nature  of  the  gof- 
pewit's  the  word  of  God,  as  really  inviting  to 
do  that  which  it  calls  for,  as  if  God  were  fpeak- 
ing  from  heaven  ;  it's  the  word  of  God,and  not 
the  word  of  man,  and  hath  as  real  authority  to 
call  for  obedience,  as  if  God  fpake  it  immediate- 
ly from  heaven  ;  and  the  word  of  promife  is  as 
really  his  word,  as  the  word  of  command,  and 
therefore  to  be  refted  on  and  improven,  as  well 
as  we  are  to  endeavour  obedience  to  the  com- 
mand: and  if  we  think  that  God's  teftimony  is 
triie,and  if  we  lay  any*  juft  weight  on  thefe  three 
witnefTes  teftifying  from  heaven,  and  on  thefe 
other  three  teftifying  from  earth,  1  John  $.  7. 
then  we  may  reft  on  Jefus  Chrift  offered  in  this 
gofpel,  and  believe,  that  thefe  who  reft  on  him 
mall  have  life  ;  for  it  is,  as  we  faid,  as  really 
"God's  word,  as  if  he  were  fpeaking  it  audibly 
from  heaven,  2.  It  may  be  confirmed  from 
thefe  folemn  things,the  word  and  ctf^ofGod, 
whereby  he  hath  mightily  confirmed  the  exter- 
nal offer  of  the  gofpel,  even  the  two  immutable 
things,\vherein  it  is  impoflible  for  him  to  lie, 
that  thefe,  who  are  fled  for  refuge  to  lay  hold 
on  the  hope  fet  before  them,  may  have  (Irong 
confolation,as  it  is  Heb.  6.  18.  And  God  having 
thus  faid  and  fworn  anent  this  external  cove- 
nant, for  this  very  end,  that  the  hearers  of  the 
kofscl  ijwy  know,  that  they  who  receive  Chrift: 
C  2  o> 


ll  Jfalah  <53» 

fered  therein,  {hall  have  life^it  is  warrant  fuffici- 
ent  to  believe  on  htm  for  life  :  it's  alio  for  this 
end  that  he  hath  pat  feals  to  the  covenant,  cir- 
cuinciiion  and  the  paffover  in  the  old, and  bap- 
%\im  and  the  Lord's fupper  in  the  new  teftaments; 
which  are  extended,  not  only  to  the  ele&,but  to 
profeiTors  in  the  vifible  church,that  every  one, 
who  is  baptized  and  admitted  to  the  commu- 
nion, may  have  confirmation  of  this,  that  the 
offer,  that  God  makethof  life  through  Chrift,  is 
a  true  and  real  offer,  and  will  be  made  good  to 
the  perfons  that  fhall  receive  it,  and  (b  perform 
the  condition.  3 .  It  may  be  confirmed  from  the 
end  for  which  God  appointed  the  word  and  mi- 
niftry  in  bis  church,  .even  to  make  the  offer  of 
Chrift  and  life  through  him,  John  20.  3 1.  Tbefe 
things  are  written,  that  ye  might  believe  that 
Jefus  Chrift  is  the  Son  of  God,  and  that  belie- 
wngye  might  have  lije  through  his  name  \  the 
word  is  both  written  and  preached  for  this  very 
end.  4.  And  laftly  ,it's  confirmed  confirmed  from 
the  experience  of  all  the  faints,  and  from  the 
ground  on  which  they  believed,  which  was  the 
fajpe  that  we  have ;  they  had  no  other  ground 
kut  the  fame  gofpel  and  word  that  we  have  ;  it 
was  not  the  fecret  operation  or  inftin&  of  the 
Spirit,  it's  that  indeed  which  works  faith  ;  but 
it  was  the  word  which  was  the  ground  of  their 
faith,  for  there  is  no  warrant  for  faith  but  in  the 
word:  and  as  many  believers  as  have  gone  before 
us,  are  as  fo  many  inftances  and  experiences  to 
confirm  this  truth  to  us. 

Ufe.  It  ferves  for  good  ufe  to  fuch  as  may  fall 
to  doubt  and  difpute  whatiwarrant  they  have  to 
believe:  we  fay,  ye  have  as  good  warrant  as  A- 
brabam, David,  Paul,or  any  of  the  godly  that 
lived  before  you,  had  :  ye  have  the  fame  gofpel, 
covenant  and  promifes*,  it  was  always  God's 
word  preached,which  was  the  ground  of  faith; 
and  there  needs  not  be  much  difputing,  what  is 
God's  purpofe  ;  for  we  are  not  called  to  look  to 
that  in  the  matter  of  believing,  more  than  in 
the  matter  of  our  duty  :  &  as  ;t  were  evil  reaso- 
ning to  difpute  what  may  be  God's  purpofe  in 
the  matter  of  our  duty,  when  we  are  called  to 
it ;  it's  as  bad  real  on  in  g  to  difpute  his  purpofe 
in  the  matter  of  faith  :  And  therefore  we  leave 
this  ufe  with  a  word  of  advertisement,  that  this 
gofpel,  as  it  lays  Chrift  before  you,  it  gives  you 
warrant  to  receive  him,  and  reft  upon  him;  and 
we  may  fay  as  Paul  did,  A&s  13.  38,  39.  Be  it 
known  unto  you  there fore,men  and  brethren,  that 
thro1  this  man  is  preached  unto  you  forgivenefs  of 
jins,and  by  himaU  that  believe  are  juflified  from 
all  things,  from  which  ye  could  not  be  juflified  by 
the  law  ofMofcs.  There  is  the  way  held  out  for 


Verfe  1.  Serm.  3. 

obtaining  pardon  of  fin,  and  peace  ;  the  Lord 
hath  made  the  offer,  and  laid  a  fair  bridge  over 
the  gulf  of  diftance  betwixt  God  and  finners, 
tho'  ye  fhould  never  get  good  of  it,  and  tho'  ye 
fhould  never  fet  a  foot  on  the  bridge :  none  needs 
to  fear  to  ftep  forward  ;  behold,  our  Lord  Jefus 
hath  holden  out  the  golden  fcepter,  his  call  may 
be^ warrant  enough  to  come;  the  preaching  of 
this  gofpel  ftops  all  difputing.and  banifheth  de- 
bating of  the  bufinefs:  it  calls  all  the  hearers  of 
it,and  gives  them  warrant  to  come  forward,  and 
it's  fuch  a  warrant,  as  they  will  be  found  iligh- 
ters  of  the  great  falvation  offered,  who  had  this 
door  opened  to  them,  and  did  not  ftep  forward  5 
for,  as  theapoftle  fays,  2  Cor.  6.  Behold,  now  is 
the  day  ofjalvation,  behold,  now  is  the  accepted 
time  :  and,  Heb.  2.  2.  If  the  wordfpoken  by  an- 
gels was  fled  f  aft, and  every  tranfgreffion  and  dif 
obedience  received  a  juft  rec:mpenfe  of  reward^ 
how  fball  we  efcape,  if  we  neglett  fo  great  fal- 
vation* which  at  the  fir  ft  began  to  be  fpoken  by 
the  Lord,  &c.  It's  the  fame  gofpel  that  from  the 
beginning  hath  been  preached  to  finners,  and' 
that  is  the  reafon  why  the  gofpel  is  called  grace% 
in  that  2  Cor.6.  1.  We  befeech  you  that  ye  receive 
not  this  grace  of  God  in  vain  \  and,  GaU  2.  at 
the  clofe,  I  do  not  fruftrate  the  grace  of  God  ;  for 
many  get  the  warrant  and  pafs  to  come  and  re- 
ceive Chrift,  who  put  it  up  in  their  pocket,  as 
it  were,and  make  no  ufe  of  it,  as  the  man  that 
hid  the  talent  in  his  napkin  ;  the  bonds  of  mar- 
riage are  proclaimed,and  the  warrant  given  forth, 
and  yet  they  ha!t,and  come  not  to  the  wedding. 

We  fhall  add  the  fecond  branch,  which  is, 
That  this  gofpel  where  it  comes  and  offers  Je- 
fusChrift  to  finners,men  and  women  are  not  only 
warranted  to  come;  but  required  and  comman- 
ded to  come.  The  great  duty  that  thegofpel  calls 
for,is  believing  ;  it  leaves  it  not  indifferent  to 
believe  or  not,  but  peremptorily  lays  it  on  as  a 
command  .•  ye  hear  many  preachings,and  Chrift 
often  fpoken  of  j  now  this  is  the  great  thing  cal- 
led for  from  you,  even  believing  in  Chrift;  and 
while  it  h  not  performed,  there  is  no  obedi- 
ence given  to  the  gofpel. 

We  fhall  firft  confirm,  and  then  make  ufe  of 
this  branch  of  the  docVine. 

1.  For  confirmation,  take  thefe  grounds,  i# 
From  the  manner  how  the  gofpel  propofetht 
faith,  it's  by  way  of  command  in  the  imperative 
mood,  Believt,  Come,  ye  that  are  weary,  &c. 
Come  to  the  wedding,  Open,  &c.  wherein  fome- 
what  of  the  nature  of  faith  is  held  out,  all  thefe 
being  the  fame  with  believing.  2.  It's  not  only 
commanded  as  other  things  are,  but  peculiarly 

coni* 


Serm.  3»  Ifaiah  ^ 

commanded  •,  and  there  is  a  greater  weight  laid 
on  the  obedience  or' this  command,  than  on  the 
doing  of  many  other  commanded  duties :  it's  the 
the  Cum  of  allChrift's  prea:hing,Aftfrfc  i.  Repent 
and  believe  the  gofpel  :  it's  the  only  command 
whichPaa/propofestothe  }2iy\or, All  s\~). Believe 
in  the  Lord  Jefus,  &?.  3.  It's,  as  it  were,the  pe- 
culiar command  that  JeCus  Chrift  hath  left  to 
his  people,  1  John-}.  22.  This  is  bis  command- 
ment, that  wejbould  believe  on  the  name  of  his 
Son  Jefus  Chrtfi ,  and  this  command  of  belie- 
ving on  him,  is  the  peculiar  command  left  to, 
and  laid  on  minifters  to  prefs.  4.  It  will  be 
clear,  if  we  confider,that  the  great  disobedience 
that  he  quarrels  for,  is,  when  there  is  not  belie- 
ving,when  finners  will  not  come  to  him,  this  is 
his  quarrel,  John  5.  40.  Te  will  not  come  to  me, 
that  ye  may  have  life ;  and  here,  Who  bath  be- 
lieved our  report  1  lb,  Mat,  23.  I  mould  have  ga- 
thered you,and  ye  would  not ;  and,  John  12.  37. 
Tho'  he  did  many  mighty  works  among  them, yet 
they  believed  not  on  him*  5. Look  to  the  nature 
of  the  offer  made  by  Chrift,  and  to  the  end  of 
it,  and  ye  will  find  that  the  great  thing  called 
for,  is  the  receiving  of  it,  which  is  nothing  but 
"believing:  and  all  our  preachings  of  Chrift,and 
of  his  benefits,  are  ufelefs  without  it :  without 
this,  he  wants  the  fatisfa&ion  he  calls  for,for  the 
travel  of  his  foul  ;  and  without  it  the  hearers 
of  this  gofpel  profit  not,  1  Pet.  1.9.  Receiving 
the  end  of  your  faith,  the  falvation  of  your  fouls  ; 
the  fubordinate  end  of  preaching,  to  wit,  the 
falvation  of  our  fouls,  cannot  be  attained  with- 
out faith. 

The  ufes  are  three.  1.  It  ferveth  to  be  a  ground 
for  us  to  propofe  the  main  gofpel  duty  to  you, 
and  to  teach  you,  what  is  the  great  and  main 
thing  ye  are  called  to  ;  it  is  even  to  believe  in 
Jefus  Chrift,  to  exercife  faith  on  him  ••  it's  not 
only  that  your  life  fhould  be  civil  and  formal, 
that  ye  ihould  read,  pray,  frequent  ordinances, 
learn  the  catechifm,and  fuch  like ;  but  this  is  it, 
to  believe  on  Jefus  Chrift  for  the  obtaining  of 
life  and  remiffion  of  fins  through  him  *.  and  it's 
not  a  thing  indifferent  to  you,but  commanded, 
and  with  this  certification,that  if  ye  believe  not, 
ye  lhall  never  get  life  nor  pardon  of  fin:  and 
therefore  as  we  tell  you  that  remiffion  or  fins  is 
preached  to  you  thro'Chrift,lo  we  command  and 
charge  you  to  believe  on  him,&  receive  this  gof- 
pel,^ herein  he  is  offered  for  the  remiffion  of  fins. 
For  clearing  of  this  ufe,and  that  we  rmy  have 
the;  more  ready  accefs  to  application  we  fhall 
fp  ajca  word  to  thefe  three.  1.  Tofe  .ral  kinds 
0*  true  faith,three  whereof  are  not  faving ;  or  to 
the  ordinary  diftinftions  of  faith    2.  To  the 


Verfc  i.  ,3 

fcripture-expreflions,  that  hold  out  the  nature 
of  ^  faving  faith.  3.  To  Come  difference  be- 
twixt this  Caving  faith, and  falfe  and  counterfeit 
faith,  or  thefe  afts  of  true  faith  more  generally- 
taken,  which  yet  are  not  Caving. 

For  the^r/?  of  thefe,  When  we  Cpeak  of  fait*, 
we  fhall  draw  it  to  thefe  four  kinds  ordinari'y 
fpoken  of,and  fhall  not  alter  nor  add  to  the  com- 
mon diftin&ions  of  faith,  tho'  there  may  be  mo 
given.  The  firfl  is  biftcricaltzith  :  which  may- 
be called  true,  being  it  whereby  we  aJfent  to 
the  truth  of  a  thing,  becaufe  of  hisfuppofed  fi- 
delity that  telleth  it ;  as  when  an  author  write* 
a  hiftorv,we  give  it  credit  upon  report  that  he 
was  an  honeft  man  that  wrote  it:  fo«hiftorical 
faith  is,  when  people  hearing  the  word  preach- 
ed or  read,they  aifent  to  the  truth  of  it  all ;  and 
do  not  queftion,  but  that  Chrift  came  to  the 
world ;  that  he  was  God  and  Man  in  one  per- 
fon  ;  that  he  died  and  roCe  the  third  day,  and 
aCcended  into  heaven;  that  they  that  believe  on 
him  fhall  be  Caved,  S3>  r.  and  taking  the  word  to 
be  God's  word,they  may  give  to  it  a  higher  a£ 
fent  than  they  give  to  any  man's  word,  becaufe 
God  is  worthy,  infinitely  worthy  of  more  cre- 
dit than  any  man,  yea  than  all  men,  and  angels 
too  :  There  may  be,  I  fay,  in  this  hiftoricai  faith 
of  divine  truths,  a  higher  or  greater  affent  than 
there  is  in  believing  of  any  humane  hiftory, 
which  may  be  the  reafon  why  many  miftake 
hiftoricai  faith,and  yet  it  is  but  of  the  fame  kind, 
and  a  thing  which  many  reprobates  have,  as 
John  2.  at  the  clofe,  it's  Caid,  Many  believed  on 
him  when  they  jaw  the  miracles  which  he  did, 
but  Jefus  did  not  commit  bimfelf  unto  tbemrthey 
were  brought  to  believe,  from  the  figns  which 
they  Caw,  that  he  was  more  than  a  meer  man, 
and  that  it  was  the  word  of  God  which  he  fpoke, 
and  yet  it  was  but  a  hiftoricaj  faith  ;  yea  this 
faith  may  be  and  is  in  devils,  who  are  faid, 
James  2.  9.  To  believe  and  tremble.  There  are 
many,  who,  if  they  believeChrift  to  be  God  and 
Man,and  the  word  to  be  true,  think  it  enough; 
yet  James,  having  to  do  with  fuch,  tells  them, 
that  the  devils  believe  as  much  as  that,and  more 
thorowly  than  many  that  have  hiftoricai  faith  ; 
he  knovys  God  to  be  true,  and  one  that  cann%t 
lie,  and  he  finds  it  to  his  coft  ;  he  knows  that 
fuch  as  believe  cannot  perifh,  for  he  cannot  get 
one  of  them  to  hell ;  he  knows  that  there  is 
a  time  fet,  when  Chrift  will  come  to  judge  the 
world,and  himfelf  among  the  reft,  and  therefore 
he  Cays  often  to  him,  Torment  me  not  before  the 
time  ;  and  as  the  devil  hath  this  faith,  (o  there 
are  many  in  hell  that  haye  it  too  5  the  rich  gHit- 

ton 


14  I  fat  fib  $3. 

ton  had  it,  therefore  he  bids  go  tell  his  brc- 
thren,  that  they  come  not  to  that  place  of 
torment ;  and  it's  told  him,They  hweMofes  and 
the  prophets,C5V.  which  fays,that  he  then  tele  the 
truth  of  many  things  he  would  not  believe  before. 
This  I  fpeak,  that  ye  may  know,  that  this  histo- 
rical faith  is  the  firft  ftep  of  faith  ;  but  it  may 
be  in  hell,  and  fo  in  many  in  whom  faving  faith 
is  not :  it's  really  a  wonder  that  folks  that  are  cal- 
led Chriftiansfhould  own  this  to  be  faving  faith, 
&  think  they  are  well  come  to,when  they  are  on- 
ly come  the  devil's  length  in  believing;yea,there 
are  many  that  never  came  this  length,  elfe  they 
would  tremble  more.  The  fecond  fort  of  faith, 
is  the  faith  of  miracles,  which  is  often  fpoken  of 
hi  the  New  Teftament ;  as  when  the  Lord  faith, 
If  ye  bad  faith  as  a  grain  of  muftard-fecd,  ye 
Jhould  fay  to  this  mountain,  Be  thou  removed 
and  caflinto  the  fe a, and  itjboujd  be  done.There 
was  an  a&ive  faith  to  work  miracles,  and  a  paf- 
five  faith,  to  receive  the  particular  effeft  the 
miracle  did  produce  ;  fome  had  the  faith  of  mi- 
racles to  heal,  and  others  to  be  healed  ;  this  is 
an  extraordinary  thing,  and  folks  may  go  to  hea- 
ven without  it,  and  go  to  hell  with  it,  though 
they  cannot  go  to  heaven  without  hiftorical 
faith ;  hence  it's  faid,  Many  (hall  come  to  me  in 
that  day,  andjhall  fay,  We  have  caften  eut  de- 
vils in  thy  name\  to  whom  he  will  fay,  Depart 
from  me^ye  workers  of  iniquity.  And  the  apoftle 
faith,  1 CV.  13.  2.  If  1  had  aU  faith, and  could  re- 
tnove  mountains ,if 1 want  charity •• it  avails  me  no- 
thing. This  faith  of  miracles  availeth  not  alone 
vto  falvation,becaufe  it  a&s  not  on  Chrrft  holden 
out  in  the  promifes,  as  a  Saviour  to  fave  from 
fin;  but  on  Chrift,  as  having  power  and  ability 
to  produce  fuch  an  efreft:  which  may.  be, where 
there  is  no  quitting  of  a  man's  ownrighteoufnefs; 
and  if  there  be  not  grace  in  the  perfon  that  hath 
it,it  is  anoccafion  of  pride.  We  call  you  then  to 
Mftorical  faith,  as  neceflary,tho'  not  fufticient ; 
but  not  to  this  faith  of  miracles,  it  being  neither 
fieceftary  nor  fufficient.  A  third  fort  of  faith  is 
temporary  faith,  fpoken  of,   Matth.  13.  and  fet 


Verfe  1.  Serm.  44 

out  under  the  parable  of  the  feed  fown  on  {tony- 
ground,  which  foon  fprings  up,  but  withers  ;  fo 
fome  hearers o:  the  gofpel  receive  the  word  with 
joy,  and  are  affe&ed  with  it,  but  endure  not : 
The  difference  betwixt  this  and  hiftorical  faith, 
is,  that  hiilorical  faith,  as  fuch,  confifts  in  the 
judgment,and  reaches  not  the  affections;  at  bed 
it  reaches  not  the  arFeclion  of  joy,  for  tho'  the 
devils  tremble,  yet  they  are  never  glad ;  tem- 
porary faith  reaches  the  arFettions,and  will  make 
a  man,  as  to  tremble  at  the  threatnings,as  Felix 
did  ;  fo  fome  way  to  delight  himfelf  in  the  pro- 
mifes of  the  gofpel,  and  to  fmack  them,  as  it 
were,  from  the  apprehenfion  of  the  fweet  tafte 
and  relifh  he  find's  in  them.  It  is  even  here  (as  it 
were)  told  a  whole  man, that  a  Phyfician  is  come 
to  town,  he  is  neither  up  nor  down  with  it ;  but 
tell  it  to  a  lick  man,and  he  is  fain,from  an  appre- 
hended poflibility  of  the  cure;  yet  the  apprehen- 
ded poflibility  of  the  cure,never  fends  him  to  the 
Phylician,nor  puts  him  to  apply  the  cure.  The 
4th  fort  is  faving  faith,  which  goeth  beyond  all 
the  reft,and  brings  the  fick  man  to  thePhyflcian, 
and  to  make  ufe  of  the  cure  :  there  may  be  Tome 
meafure  of  true  faving  faith,  where  there  is  not 
much  temporary  faith,  or  moving  of  the  affecti- 
ons ;  and  there  may  be  a  confiderable  meafure 
of  temporary  faith,  where  there  is  no  faving  faith 
all ;  even  as  afallen-ftar  may  feem  to  glance  more 
than  a  fixed  one  that  is  overclouded,yet  it  hath 
no  folid  light.  Know  then,  that  faith  is  called 
for,  but  take  not  every  fort  of  faith  for  faving 
faith  :  it  would  make  Render  hearts  bleed,to  fee 
Co  many  miftaken  in  the  matter  of  their  faith  ; 
there  are  fome  who  fay,  they  had  faith  all  their 
days.  O  that  ye  were  convinced  of  the  lamentable 
deceit  and  delufion  that  ye  are  under,  and  that 
ye  could  diftinguifti  betw  ixt  faith  and  prefump- 
tion,  betwixt  hiftorical  and  temporary  faith,ard 
true  faving  faith;  tho*  the  two  former  be  not  de- 
lusions ;  but  in  fo  far  as  ye  reft  on  the  fame,and 
take  them  for  faving  faith,  ye  are  deluded  ;  for 
faving  faith  puts  you  out  of  your  felves,  to  reft 
on  Jeius  Chrift. 


SERMON    IV. 

Ifaiah  ^3.  1.  Who  hath  believed  our  report  ?    and  td  xohom  is  the  arm  of  the  Lord  revealed? 

THE  gofpel  is  a  fweet  mefTage,  and  ought  to      held,  we  bring  you  gad  tidings  of  great  joy  to  all 
be  glad  news,  when  it  comes  to  a  people  ;      people  ;  unto  you  is  born  in  the  city  of  David  a 


and  therefore,  when  this  report  of  our  Lord 
Tefus  Chrift  is  made  to  finners,  O  !  but  it's  a 
lad  complaint  that  follows  on  the  refufal  and  not 
welcoming  of  it  :  there  is  no  better  news  a  mi- 
nifter  can  carry,  than  thefe  brought  to  the  fhep- 
Jjcrds  by  the  angels,  Luke  2.  ioai  1.  Fear  n^fic^ 


Saviour , which  is  Chrift  the  Lord  ;  but,we*e  it 
an  Ifaiah,it  will  weight  him,when  he  looks  on  a 
fruitlefs  miniftry  and  defpifed  gofpel,  and  will 
make  him  complain,  Who  bath  believed  our  report? 
O  that  we  may  experimentally  know  the  cbear- 


Serm*  4.  Jfaiab  53. 

iulnefs  and  gladnefsjhat  follows felie  gofpel  where 
it  is  embraced,  &  that  we  may  not  know  the  for- 
row  and  fadn^fs  that  will  follow  the  challenge  for 
defpifing  of  it.  One  of  thefe  two  the  preached  gof* 
pel  will  be,either  it  will  be  joyful  news  to  you, 
or  fad  ground  of  complaint  to  God  againft  you. 
We  entred  to  fpeak  of  the  great  duty  of  a  peo- 
ple that  hears  the  gofpel,  and  the  great   mean 
whereby  thefe  news  become  delightlom,and  that 
is  by  faith  to  receive  the  report  of  the  gofpel, 
or  to  believe  on  Chrift  reported  of  in  it  :  This  is 
clearly  implied,  for  the  regrate,  which  holds  out 
the  fin,  is,  &&o  bath  believed  our  report  P  and 
therefore.the  great  duty  mult  be,to  believe^and 
by  faith  to  receive  the  report.    We  come  now  to 
fpeak  of  the  Ufe:  And  becaufe  it's  the  great  defign 
of  the  whole  gofpel,  yea,  it's  the  defign  of  the 
law^alfo,  both  of  which  level   at  this  end  and 
Grapes  even  &ith  in  Chrift  ;   it  will  be  expedi- 
ent,! andnoways  impertinentjthat  we  infift  a  lit- 
tle* on this,efpecially  when  fo  many  thoufandsare 
Utterly  ignorant  of  faith,being  ftrangers  to  what 
believing  inChrift  is,  and  fo  great  ftrangers  to  the 
native  end  of  the  gofpel,  and  out  of  the  way  of 
getting  good  by  the  preaching  of  it  *,  fo  that,  to 
this  day,  they  have  not  learned  this  one  lefTon,to 
wit,concerning  faith  in  Chriftjand  other  leffons 
will  be  to  little  or  no  puropfe,till  this  belearn'd. 
We  (hall  not  iniift  to  fpeak  at  large  of  the  do- 
ctrine of  faith,but  only,in  a  plain  way,glance  at 
what  this  great  duty  is,  that  is  required  of  the 
hearers  of  the  gofpel ;  it's  believing  in  Chrift  fa- 
vingly,or  faving  faith,for  no  other  thing  will  hold 
off  the  complaint  againft  you  r  ye  will  be  com- 
plained of,  tho'  ye  would  believe  with  all  other 
raithjtherefore  it's  this  faith  that  is  here  meaned- 
•  That  we  may  come  the  fooner  to  that  which  we 
would  be  at,we  fhall  premit  two  or  tt|ree  words. 
Fir/},  When  we  fpeak  of  believing  here,  we  pre- 
fuppofe  thefe  things  that  are  neceflary  for  clear- 
ing theObje&  of  faith,and  capacitating  us  to  be- 
Jieve,tho'  they  be  not  faving  faith;  As  namely,!. 
That  the  offer  of  the  gofpel  muft  come  to  people, " 
that  the  Objeft  of  faith  be  held  out  to  them,that 
it  be  told  them,that  there  is  a  way  for  a  finner's 
juftUicationthroMghChriftJefuSjand  that  finners 
fluy  be  accepted  before  God  on  his,  account,  or 
through  him.     Therff.muft  alfo,  2?Re  an  under- 
handing  of  this,  a  conceiving  in  the  judgment 
What  it  is ^folks  cannot  belie Ve,except  they  hjear, 
and  underiVuHJ  what  they  hear,  in  fo  far  asdi* 
(Un&ly  to-fix  their  faith  on  the  thing  Renown  ; 
they -muft  know  and  underftand  the  Mediator's 
falnefs^theCovertant's  freenefs,and  the  efficacy  of 
fekk  to.  makeCririft.  theirs..  .Yea,3,It's  neceflary 
4&re  be  fame  acquaintance  with  our  own  condi* 


Verfe  II. 


15 


tion  ;as  that  we  are  naturally  under  fin1,  that  we 
are  loft,  and  under  the  curfe ;  fick,  and  utterly 
unable,  and  even  defperate  to  get  our  felves  re- 
covered^ any  thing  that  is  in,o'r  by  any  thing 
that  we  can  do  of  our  felves  ;  that  We  are  for 
ever  undone,  if  we  get  not  a  Saviour,  that  our 
mouth  may  be  flopped.  4.  Not  only  muft  we 
know  this,but  it's  necelfary  there  be  a  hiftorical 
faith  of  it,to  believe  that  there  is  fulnefs-ck  fuffi- 
ciency  inChrift,that  he  is  able  to  cure,and  take 
away  the  guilt  of  fin  in  all  that  reft  on  him;thefe 
muft  be  believed  in  general,ere  ever  finners  can 
reft  on  him  for  their  own  falvation;  which  fup- 
pofcs,that  there  may  be  an  hiftorical,where  there 
is  not  a  faving  faith.  Now,when  all  this  length 
is  gone, faving  faith  is  that  which  the  gofpel  cal- 
leth  for,and  it  is  the  heart's  afti-ng, according  to 
what  found  light  and  convi&ion  it  hath,on]efus 
Chrift,as  holden  out  in  the  promife,  for  obtain- 
ing oflife  and  falvation  through  him  •,  fo  that, 
when  the  foul  is  lying  ftill  under  its  convi&ion, 
and  knows  it  cannot  have  life  but  by  refting  on 
Chrift,  and  hears  that  there  is  a  fufficiency  in 
him  for  up-making  of  all  its  wants,then  the  work 
of  the  Spirit  prevails  with  the  foul,to  caft  it  felf 
over  on  him,  for  obtaining  of  life,  and  of  every 
other  thing  needful  ;  it  brings  the  foul  to  em- 
brace and  lay  hold  on  him,  not  only  as  one  able 
to  fave  finners,  but  to  fave  it  felf  in  particular  : 
and  this  is  the  native  work  of  faith,  that  unites 
the  foul  to  Chrift,  and  puts  it  over  the  bound* 
road,  or  march  of  all  deluflon;  it's  like  a  finking 
man's  leaping  to  catch  hold  of  a  rock  or  rope  ; 
it's  the  bringing  of  a  loft  ftnner/rom  the  ferious 
apprehenfion  of  his  own  naughtinefs  and  un« 
done  eftate,to  caft  himfelf  oyer  on  Jefus  Chriftj 
for  the  obtaining  of  life  through  him. 

2dly>  When  we  fpeak  of  faith,  we  would  pre- 
mit this,  That  even  this  true  and  faving  faith* 
which  is  not  only  in  kind  true,  that  is,  liich  as 
hatha  real  being,  but  is  faving,  maybe  con- 
fidered  in  its  different  ads  or  a&ings,for  its  dif- 
ferent needs  or  neceflities:  Tho'  the  covenant  be 
one,yet  the  a&s  of  faith  are  manyywe  having  to 
do  with  pardon  of  fin,  with  fan&ijication  in  its 
parts,vivification3and  mortification,with  peace, 
£$V.  faith  differently  a£s  on  Chrift  and  the  pro- 
mife for  obtaining  of  thefe.  Now,the  faith  that 
we  would  infift  on,  is,  the  faith  that  refts  on 
Chrift  for  pardon  of  fin,  on  which  all  the  reft 
of  the  a<fts  of  faith  depend  ;  it's  that  faith, 
.  whereby  a  dinner  receives  Chrift,and  cafts  him- 
felf over  on  him;  that  faith,  whereby  union 
with  Chrift  is  made  up. 

3<%  We  would  premit,  Tim  there  is  a  grea* 
deference 


10*  Tfalah  <>V 

difference  betwixt  faith,  and  the  effedh  of  it,  as 
peace,  joy,  aflurance  of  God's  love,  and  thefe  o- 
fefcer  fpiritual  privileges  that  follow  believing. 
It's  one  thing  a&ually  to  belie ve,another  thing  to 
have  the  peace  and  joy  that  follows  upon,  and 
flows  from  believing  ,  the  one  being  as  the  put- 
ting cut  of  the  hand  to  receive  the  meat,and  the 
other  as  the  feeding  on  it.  It's  the  firft  of  thefe 
we  mean,  and  intend  to  Jpeak  of,even  that  faith, 
whereby  we  grip  Jefus  Chrift  himfelf,  and  get  a 
right  to  all  thefe  privileges,in  and  through  him. 
tfhly,  We  premit,  That  even  this  faving  faith 
hath  its  degrees,  as  all  other  faith  hath  -,  fome 
have  more  weak  faith,  fome  ftronger  ;  fome  have 
that  full  aflurance,  fpoken  of,  Heb.  10.  or  a  ple- 
rophory,  not  only  as  to  the  Obje<a,that  **?*  Effi- 
cient; but  as  to  the  apprehending  and  obtaining 
of  life  through  thatObjeft  ;  fo  that  they  are  able 
to  fay,  Neither  height %  nor  depth,  nor  any  thing 
elfe,  jkall  be  able  to  feparate  them  fiom  the  love 
•fGod  in  Cbriji  Jefas.  We  fay  then,  that  faving 
faith  hath  its  degrees,tho*  the  degree  be  not  that 
which  we  fpeak  of  j  but  it's  the  kind  of  this  faith, 
whether  weaker  or  more  ftrong,  whereby  a  loft 
/inner  rolls  itfelf  over  on  Chrift ;  the  faith,which 
puts  the  flnner  off  the  ground  it  flood  on,  over 
on  him  ;  the  faith,  which  brings  the  foul  from 
the  covenant -of  works,  to  a  new  holding  of  life 
hy  Chrift  and  his  righteoufnefs.  We  fhall  then 
Jpeak  a  little,  i.  To  what  we  conceive  .this  a&  of 
wving  faith  is  not,  for  precav eating  of  miftakes. 
2*  What  way  the  fcripture  expreffes  it.  When 
then  we  fay  thatfuch  a  thing  is  not  faving  faith, 
ye  would  know  that  thing  is  not  it  that  ye  muft 
lippen  to ;  and  when  we  fay  fuch  a  thing  is  fa- 
iring faith,  ye  would  labour  to  aft  and  exercife 
faith  according  to  it. 

ifl,  For  what  faving  faith  is  not.  i.  It  is  not 
the  knowing  that  Chrift  is  God  and  Man  ;  that 
he  was  born,  was  crucified,  dead,  and  buried, 
and  rofe  again.  Ask  fome, What  true  faving  faith 
is  ?  They  will  fay,  It's  a  true  knowledge  :  Ask 
them  again,  How  long  it  is  flnce  they  believed? 
They  will  fay, Since  ever  they  knew  good  by  ill. 
Ye  would  know  that  apprehenfive  or  literal  and 
fpeculative  knowledge  is  needful,  but  it  will  not 
be  taken  for  faving  faith.  2.  It's  not  a  touch  of 
warmnefs  or  liberty  in  the  affections  in  a  natural 
way,  which  may  be  in  unregenerate  men,  yea, 
poflibly  in  Pagans,  as  in  a  Felix,  who,  in  the 
xnezn  time,have  not  fo  much  as  temporary  faith ; 
becaufe  it  rifes  not  from  the  word,but  from  dif- 
penfations  of  providence,  or  from  temporary 
things :  &  if  it  rife  from  the  promifes  of  the  word, 
if  there  be  no  more,  it's  but  temporary  faith. 
3»It  is  not  conviftions, which  many  take  for  faith, 


Verfe  u   w  Serm.  £7 ' 

and  take  it  for  granted,  if  they  be  convinced  of 
fin,  they  believe,  and  will  fay,  Whom  fliould 
they  believe  on  but  Chrift  ?  and  yet  they  never 
follow  the  convi&ion,  to  put  in  practice  what 
they  are  convinced  of.  4.  It's  not  (imply  a  re- 
folution  to  believe,  as  others  take  faving  faith  to 
be,  who,  being  convinced  that  their  own  righ- 
teoufnefs will  not  do  their  turn,refolve  to  believe 
on  Chrift  for  righteoufnefs,  but  they  will  take  a 
convenient  time  to  do  it ;  and  many  maintain 
their  peace  with  this,  tho'  it  be  no  true  peace  f 
but  a  hare  refolution  to  believe  is  not  faith  ;  ye 
ufe  to  fay,There  are  many  good  wiihers  in  hell. 
I  remember  the  words  of  a  dying  man  in  this 
place,  who  thought  he  believed  before ;  and  be- 
ing asked,  What  difference  he  conceived  to  be 
betwixt  the  faith  he  had  before,  and  the  faith  he 
now  had  attain'd  to  ?  He  anfwered,  Before,  I 
thought  or  refolved  to  believe,  but  never  prae>i- 
fed  it  ;  now  I  pra&ife  believing.  There  is  fuch 
a  fubtilty  and  deceit  in  the  heart,  that  if  it  re- 
folve  to  believe,  and  if  it  obfervably  thwart  not 
with  faith,  it  will  fit  down  on  that,  as  if  all  were 
done ;  therefore  the  word  is,  To  day  if  ye  mill 
hear  bis  voice,  that  is,  to  day  ii  ye  will  believe, 
harden  not  your  heart..  This  refolving  to  believe, 
is  like  a  man  finking  in  th?  water,  and  having 
a  rope  caft  out  to  him,  he  refolyes  to  grirHt,but 
does  it  not ;  fo  many  think  they  have  the  pro- 
mife  befide  them,&  refolve  to  make  ule  of  it,  but 
do  not  prefently  make  ufe  of  it,  and  the  ihip 
finks  .down,  and  they  perifh,  while  the  promife 
abides  and  fwims  above.  5.  It  is  not  prayer. 
There  are  many,  they  think  they  believe,  when 
they  fome  way  repent,  pray,  and  put  their  hand 
to  other  duties ;  and  they  know  no  more  for  be- 
lieving but  jrmething  of  that  kind.  It  is  true 
indeed,  pr">'er  may  help  to  believe,  yet  it's  not 
always  with  faith  :  it's  not  every  one  that  faith, 
Lord,  Lord,  that  believetfa ;  many  will  feek  to 
enter,  that  fliall  not  be  able.  Folks  very  often  have 
thefe  two  miferable  miftakes  about  prayer,either 
they  put  it  in  the  room  of  Chrift,or  in  the  room 
and  place  of  faith,  not  confidering  that  they  are 
different  things;  for  faith  exercifeth  itfelf  on 
Chrift  as  Mediator,  and  prayer  taketh  him  up 
as  God,  the  true  Object  of  divine  worfhip;  tho  , 
if  it  be  founded  on  Chrift  as  Mediator,  it  hath 
noaccefs:  the  adding  of  faving  faith  16  properly 
on  Chrift  held  forth  in  the  word,  and  prayer  is 
a"  putting  up  of  fuits  according  to  the  word* 
There  are  many,  that  know  no  more  what  ufe 
to  make  of  Chriil,  than  if  he  had  never  been  in- 
carnate, nor  had  come  under  that  relation  of  a 
Mediator,  and  make  their  prayers  ferye  to  make 

up 


Serm.4.  Ifatub  fr 

up  all  \  whereas  faith,  not  only  refpefts  Chrift  as 
God^but  his  merits  as  Mediator,  and  his  offices. 
6.  Nor  is  faith  only  a  believing  this  word  of  God 
to  be  true,  tho'  we  could  wifh  many  were  come 
that  length ;  it  would  make  a  man  tremble,  to 
bear  the  blafphemous  words  that  lome  will  have, 
when  they  are  asked  concerning  their  believing 
the  truth  of  the  Bible  ;  but  tho'  ye  were  that 
length,lt  were  not  enough,  the  devils  believe  and 
tremble.  The  faith,  that  we  call  you  to,  is  more 
than  hiftorical  ;  it's  to  retting  onChrift,to  cordi- 
al receiving  of  the  mefTage  which  he  fends  to  you: 
as,  fuppofe  a  king  iliould  fend  an  embaffage  to  a 
perfon,  to  woo  her  to  be  his  wife  ;  it's  one  thing 
to  know  that  there  is  fuch  a  king,  another  thing 
to  believe  that  he  is  real  in  his  offer,  and  that  the 
woman  by  confenting  to  marry  him,may  be,and 
will  be  happy,  and  (which  is  yet  more)  actually 
to  receive  the  mefTage,  and  to  confent  to  go  and 
marry  him.  It's  here,as  when  Abraham's  feryant 
is  fent  to  Rebekab>Gen.  24.  Ike  and  her  friends  be- 
lieve all  the  report  that  the  fervant  made  of  his 
mafter  and  of  his  fon,  that  it  was  true  ;  and  then 
it's  given  to  her  option,  if  ftie  will  go  with  the 
man,and  ftie  confents  to  go,  and  a&ually  gocth  : 
this  is  it  we  preCs  you  to,  to  go  with  us,and  clofe 
the  bargain,  and  to  accept  of  him,  and  of  life 
through  him.  By  the  lame  fimilitude  ye  may 
know  what  laving  faith  is,  and  what  is  the  diffe- 
rence betwixt  it  and  temporary  faith  ;  when  the 
great,  rich,  and  brave  offer  comes  to  be  made  to 
Rebehah,  by  a  man  with  many  camels,  gold  and 
bracelets  ;  when  ftie  believes  that  it's  true,  and 
that  it's  made  to  her,  ftie  is  fain,  and  it  may  be 
over-fain,  if  not  fomewhat  vain  alfo  $  that  is 
like  temporary  faith  :  But  when  it  comes  to  the 
articles  of  the  contract,  it's  faid  to  dinners,  Ye 
mud  fubjeft  to  Chrift,  and  follow  his  will,  and 
not  your  own  ;  this,  this  cafts  the  bargain.  Thus 
many,  when  they  hear  there  is  a  poflibility  of  life 
to  be  had  in  Chrift,  and  much  more  when  they 
hear  it's  to  be  had  on  good,  eafy,  and  free  terms, 
it  will  make  them  imile  ;  but  when  it  comes  to 
that,  Pfal.  45.  10.  Hearken,  0  daughter, and  c:n- 
fidcr,  for  fake  thy  father's  botxfe,  or  the  faihions 
of  thy  father's  houfe ;  it  halts  there,  and  they 
fufpend  and  demur  to  clofe  the  bargain;  but  fa- 
ving  faith  goes  further  on,  and,  with  Rebehab, 
finally  clofes  the  bargain. 

Secondly,  The  next  thing  is,  What  is  faving  # 
faith  ?  or,  what  is  it  to  believe  in  Chrift  ?  And  " 
would  to  God  ye  were  ready  to  believe,  and  as 
ready  to  receive  the  invitation,  as  to  ask  the  que- 
stion, and  that  in  asking  the  queftionye  were  in 
earned  5  for,  by  the  way,  many  have  asked  the 
qucftion,      What  Jhall   vjc  do  t9    be  fay  id  ? 


Verfe  2.  17 

where,  if  they  had  been  in  earnrft,  they  might 
have  been  foon  refolved  :  The  anfwer  is  at  hand, 
Believe  in  the  Lcrd  Jefus  Cbriftyand  tboujkaltkc 
faved.  But,  to  them  thatdefire  further  clearnefs 
or  confirmation  in  this  concerning  bufinefs,  we 
ftiall  fpeaka  little  ;  yet  ye  muft  know,  thst  it's 
fuch  a  thing  as  is  impcflible  to  be  made  plain  to 
a  proud-humoured  or  unhumbled  finner;  it's  the 
poor  humbled  foul  that  will  take  it  up  ;  and,  to 
fuch  a  feul,  half  a  word  will  help  to  take  it  up. 

The  plaineft  way  to  fet  it  out,  as  we  conceive, 
is,  to  name  fome  fcripture-exprertions,  ard  fimi- 
litudes,  that  hold  it  forth  •,  The  firft  whereof  is 
in  that  of  Mat.  11.  28.  Ccme  to  meyallye  that  arc 
weary  and  heavy  laden ;  And  fob.  6,35.  He  that 
cometh  to  me  Jhall  never  hunger,  and  he  thai  be" 
lieveth  en  me  pall  never  thirfl.  Readily  thefeex- 
preffions  hold  out  thefe  three ;  Firflyhu  evil  which 
men  cleave  to.  Secondly ,A  good  that  is  offered 
to  them.  Thirdly , A  palling  from  the  evil  to  the 
good;and  fo,Owe -to  we.impHes,i.A  hazard  that 
folks  are  in,  by  being  at  a  diftance  from  Chrift. 
2.  That  there  is  accels  to  Jefus  Chrift  for  remei- 
ding  that  evil,  and  removing  of  that  hazard.  3. 
A  parting  from  the  one  to  the  other,  a  parting 
from  our  own  righteoufnefs  to  Chrift 's  righte- 
oufnefs,  a  parting  from  our  natural  condition  to 
Jefus  Chrift,  a  real  parting  from  death  in  our 
ielves  to  life  in  him.  Moft  part  think  faith  to 
be  a  conceit,  a  humour,,  or  a  gueffing,  that  they 
think  they  may  have,  and  never  know  how  ;  but 
it's  a  real  thing,  a  coming  from  our  own  righte- 
oufnefs (as  I  Ta;d)  to  his,  from  a  covenant  of 
works,  to  reft  on  Chrift  and  his  righteoufnefs, 
held  forth  in  the  covenant  of  grace.  This  is 
fomewhat  explained,  Rem-  7.  where  two  hus- 
bands are  fpoken  of :  a  woman  cannot  marry  ano- 
ther man  till  her  firft  husband  be  dead  ;  fo,  till  a 
iinner  be  dead  to  the  law,he  cannot  marryChrift ; 
there  muft  be  a  divorcing  from  the  law  and  co- 
venant of  works,  ere  ye  can  clofe"  with  Chrift. 

The  fecond  expreflion  is,jf<;<fr.  1. 12. where  faith 
is  held  forth  as  a  receiving  of  Chrift,  To  as  many 
as  received  him,be gave  them  fewer  to  become  the 
fons  of  God,  even  to  as  many  as  believed  en  bis 
name  :  And  it's  well  exprefs  d  in  the  Catecbifm^to 
be  a  receiving  of  Chrift  as  he  is  offered  in  thegof- 
pel;  this  fuppofes,thatChrift  is  offered  to  us,and 
that  we  are  naturally  without  him.  The  gofpel 
comes  and  fays, Why  will  ye  die,  O  houfe  of  Jf- 
rael  ?  Come  and  revive  a  Saviour  ;  and  the  a<£e 
of  faith  is  a  gripping  to  thst  offer,  a  receiving 
and  imbracing  of  it,  a  being  well  content  to  take 
a  free  difcharge  through  his  blood. 

A  third  expreflion  is. Phil.  3.  12.  where  faitfe  is 
D  fct 


i$  If&M   ^3. 

fetout  as  an  apprehending  of  Ch'rhr,  and  Heb.  6. 
iS.it's  called  a  laying  hold  on  the  hope" fet  before 
irs>and  Ifa.  56.  4.  a  taking  hold  of  the  covenant ; 
All  which  fuppofe  folk  to  have  a  choice,  as  it 
Were,  laid  to  them,  and  Chrift  to  be  holden  out 
afs  a  city  of  refuge,  and  a  flielterfrom  that  which 
Wearein  hazard  of:  Chrift  is  held  out  in  the  gof- 
pel as  the  city  of  refuge  *,  and  the  exercife  of  faith 
is  to  run  from  the  hazard  to  him,as  a  child,thatis 
chafed  by  an  unknown  and  uncouth  body,flees  un- 
to the  mother's  arms,  or  as  the  man-flayer  fled 
from  the  avenger  of  blood  to  the  city  of  refuge  : 
And  faith,having  run  to  hirh,cafts  it  felf  on  him, 
Or  thrufts  it  felf  (as  it  were)  into  him, 

A  fourth  expreffion  is  /oiling  or  cafting  of  our 
felves  over  upon  theLord,as  Pfal.  55.22.  Cafl  thy 
bar  dm  on  the  Lord\zn&? fall"! .^.Commit  thy  way 
to  the  Lord;  it's  on  the  nurger\t,RolI  thy  felf  on  tbc~ 
Xcrd,  or  reft,  as  it's  v.  7.  and  eafe  thy  felf  on  the 
Lord.  The  gofpel  lays  Chrift,  as  it  were,  at 
folk's  feet,  and  faith  rolls  them  over  on  him  5 
it's  even  the  foul's  finding  it  felf,  through  the 
work  of  the  Spirit,  unable  to  (land  under  the 
burden,  rolling  it  felf  on  Chrift,  as  a  crazy  and 
*yeak  body  cafts  it  felf  on  a  down-bed  for  eafe. 
This  is  a  very  emphatick,  iigniikant,  a'nda&'ivs' 
expreffion  of  faith;  fetting  out  a  man  quitting  his 
jwn  legs  or  feci,  as  unable  to  (land  on  them,  and 
laying  himfelfover  on  Chrift ;  this  is  it  that  we 
-all  you  to,  even  to  quit  your  own  feet,  and  to 
roll  your  felves  over  on  Chrift. 

A  fifth  expreffion  is,Rcw7.io*  3.  where  it's  cal- 
[zdafubmitting  tothsrighteoufnefs  ofGod\\\\\ic\\ 
^s  held  out  in  the  gofpel  thus,  as  if  a  king  were 
proclaiming  a  pardon  to  rebels,  and  faying  to 
them,  For  as  many  hainous  crimes  as  ye  have 
comm'itted,and  are  guilty  of,ifye  will  take  with 
them,  and  betake  your  felves  to  my  grace  and. 
mercy3fincerely  refolving'to  be  henceforth  faith- 
ful and  dutiful  fubjecte  to  me,  I  #ifl  freely  par- 
don you  ;  which  gracious  offer  they  mod  gladly 
wccc-pi:  of,  and  fubmit  themfelves  to- it.  Submit- 
ling  is  an  acquiefcing  in  the  terms  of  the  gofpel, 
.ts  it  is  propofed  •,  iVseven  as  if  ye'  fhouldiay,We 
joid  the  bargain,  and  are  well  content  and  fatif- 
fied  with  it.  In  a  word, faith  carves  not  to  God 
the  way  to  falvatiou,  but  fweetly  fubmitteth  to 
ihe  way  he  hath  carved  out. 

A  fixth  expreffion  is,Hiding  of  our  felves  in  God, 
cr  in  Chrifl-,  fo  the  vtordjruft  in  God,fignifies,  to 
Hide  our  felves  in  him  as  in  a  place  of  refuge,ac- 
wding  to  that^Prov.  \%.Tke  name  oftbeLordis 
J  firong  tower  ;  the  righteous  run  into  it.and  are 
preferved,or  hid  ;  or,they  ileetoit5as  doves  doto 
their  windows  :  And  this  is  it  trr&  apoftle  farth, 
>' ',  3.  $»Tkat  I/zqt  bsfottodin  khtf,  not  lowing 


V.erfe  1.  5erm 

rnyownrighteoufnefsM.  So  that,  if  ye  ask,  What 
is  faith?  It  s  a  man  betaking  himfelftoChrift5that 
wnen  he  mall  be  called  for,  it  may  be  anfwered, 
Lord,l  am  in  Chrift,not  having  mine  own  righ- 
teoufnefs,  Vc.  it  is  not  to  be  lippening  to  trie 
man  s  good  hopes,  to  his  good  prayers,  or  to 
his  good  meaning,  but  to  Chrift's  fatisfadion, 
andGodspromile;   by  faith,  when  rightly  ex- 

n£>  M,He  fl"ner  holds  and  hkl«  himfelf  it 
Chrift,  till  fto  fpeak  fo)  a  bit  of  the  man  cannot' 
be  leen;  and  this  is  well  fetout  by  the  Lord,when 
he  fays,  Ifa.  23.26.  Come,  my  people,  enter  into 
your  chambers,  Jhut  the  dodrs  about  you ,hide  your- 
felves  for  a  little  while,  &c.  Come  in  under  the' 
Mediator's  wings,  locg  in  your  felves  by  faitk 
there,  and  fo  make  all  fure. 

A  feventh  expreffion  is,  2  Chronic.  S.  where** 
whenflV^vaMs  writing  to  thedegenefate  tribes' 
to  come  home  again,  he  bids  them,  Tteld  them-' 
fslves  to  the  Lord)  in  the  original  it  is,  Give  tb'e 
hand  to  the  Lord  :  even  as  two  men,  who  have 
beed  at  odds  and  variance,  or  have  broken  the- 
tyes  that  were  betwixt  them,  come  to  renew 
the  friendfhrip,  they  chop  hands ;  now,  God  is 
brought  in,  llretching  out  his  hands  to  you,Ifa. 
65.  i;  therefore  come  and  clofe  with  him,  yield^ 
to  him,  give  him  the  hand,  or  chop  hands  with 
him,  and  make  the  bargain  and  engagement 
fi-cker  for  the  time  to  come.  All  thefe  fimilitude^, 
borrowed  from  men,  are  partly  to  make  the  na- 
ture of  faith  obvious  and  clear,p  artly  to  ftrength- 
en  and  confirm  believers  faith. 

An  eighth  expreffion  is  that  0$ opening  toChrift, 
Cant.  $.  2.  Open  to  me,toy  dove,&c'.Rev.i.  2o.£<?- 
boldjftznd  at  the  door  and  knock',  if  any  man  open 
the  door  to  m*,&<i.Acls  i6.it'sfaid,r6e  Lord  open- 
ed the  heart  0}  Lydia::  When  the  word  comes, 
finners  hearts  are  locked  onGod;  Chrifl:  comes  by  • 
his  Word,arid  knocks  hard  to  be  in.bids  open  and 
take  in  the  Saviour  ;'and  faith  difcerns  his  voice, 
and  gives  him  entry.  It^s  the  letting  of  the 
word  fink,the  making  of  him  welcome  ;  it's  not 
only  the  crediting  of  the  word  as  true,  but  the 
receiving  of  him,whom  the  word  offers,  for  the 
end  for  which  he  is  offered  ;  and  this  is,  when 
the  work  of  the  Spirit,withthe  word,wakens  up 
a  ftichitling,  or  /lightering  (to  fay  (o)  within, 
and  makes  the  heart  to  open  to  take  in  Chrift; 
as  one  worded  it  wetland  fignificantly5Af^  heart- 
.cleeked  as  a  lint-feed  boll  to  Chrifl.  And.  wher- 
ever Chrift  hath  a  defrgn  of  grace  on  the  foul, 
and  comes  with  poWer,  he  continues  knocking, 
rapping,  and  calling  hard  and  loud,  till  doors 
#nd  gates  be  cafl  open  to  him. 
A  ninth  exprefftoo.  or  firrilitudej  urtder  which' 


faith  is  held  forth,  is  that  which  is  ordinary  of  a 
tnarr\age,ot  of  covenanting  or  confenting,whether 
in  marriage  or  otherwife,  but  more  efpecially  in 
marriage  :  When  Chrift  taketh  on  him  the  place 
of  an  woer,  minifters  are  his  ambafTadors,  the 
word  is  their  inftru&ions,  wherein  he  bids 
them  go  tell  iinners,  that  all  things  are  ready , 
,and  to  pray  them  to  come  to  the  marriage,  or  to 
marry  and  match  with  him  ;  and  faith  is  a  com- 
ing away  to  this  Husband,  a  receiving  of  the 
word  of  invitation,  a  contenting  to  the  marri- 
age: It's  not  To  much  a  local,  as  a  qualitative 
change  or  mutation  •,  we  change  fafhions,we  fub- 
fcribe  the  contra&  on  the  terms  it  is  laid  out  to 
us :  In  the. bargain  of  grace,  fomethirg  is  offer- 
ed by  God,  and  that  is,  Chrift  and  his  fulnefs  ;, 
and  there  is  fomething  done  on  our  fide,  and 
that  is,  accepting  of  him  by  faith  .•  And  this  is 
..not  io  much  a  faying  with  the  tongue,  as  it  is  a 
believing  with  the  heart  j  as  it  is  Rom.  io.  io. 
With  the  heart  man  believes  unto  rightzoujnefs  : 
it's  the  heart's  prefent  fubfcribing  the  mar  ri  age- 
contract,  and  going  away  with  Chrift  >to  live  and 
cohabite  with  himj  tho'  confeffion  will  be  readily 
.with  the  mouth  alio,  as  he  calls  for  it. 

A  tenth  exprefllon,or  fimilitude,is  that  of buy* 
ingfio, every  o»e(crieth  the  prophet  I  fa  .<>  5 .  i  ,)tbat 
thirfls,  some  to  the  waters  5  and  he  that  bath  no 
money \co'me,buy,b\z.  fo  Rev-z*  iZ.Buyofme  eye* 
falve,b\z.  It  fays  this  much,  that  God  in  the  gof- 
pel  fets  forth,as  in  a  market,  to  finners,  rich  and 
Tare  wares,  and  good  cheap,  or  at  very  low  and 
eafy  rates  ,  and  that  believing  is  like  buying  up 
■©f  the  wares :  Life  eternal  is  holden  out  on  con- 
dition of  believing  on  Chrift,  and  the  poor  fin- 
der thinks  that  a  good  bargain,  for  it  takes  no  mo- 
ney from  him  ;  Rev.22*  17.  this  is  called  willing, 
Whofoever  will  Jet  bim  comeandtake  of  the  water 
-of  life  freely  ,  the  foul  hath  a  good  will  to  the 
thing*  It's  held  forth  by  feveral  other  exprefli- 
ons  in  the  fcripture ;  it  iscalled  a  cleaving  to  the 
Zordy  or  flicking  to  him,'$o]h*  23.  8.  and  Alls  1 1 . 
23.  it  is  called  hearing ybearkning^nd  inclining  of 
"the  ear,  Ifa.  ^5.2,3.  an  attentive,  concerned, 
and  holily  greedy  liftning  to,  and  taking  hold  of 
this  offer  ;  it's  a  cleaving  to  the  Lord,  as  wood- 
ben  or  ivy  cleaves  to  an  oak,  becaufe  it's  life  de- 
pends on  it :  And,2?*«J.  3o.and  fofh*  24.  it's  cal- 
led a  choofing  of  the  Zor^and  that  upon  delibera- 
tion, as  knowing  that  we  have  need  of  him,  that 


he  is  a  Saviour  fuited  compleatly  to  ah  the  ne- 
ceflities  of  our  fouls,  and  that  we  are  warrant- 
ed to  believe  on  him  ;  it's  the  native  a&  and  ex- 
ercife  of  faith,,  to  choofe  Chrift  among  all  the 
woers  that  are  courting  the  foul  :  So  like  wife  it's 
fet  out  under  trufling  and  commiting,    Pfal.  37. 
Commit  thy  way  to  theLord,trufl  in  him  \  I  know, 
faithPa«/,2Tim.i.  12.  be  is  able  to  keep  that  which 
I  have  committed  to  him  :  it's  to  give  Chrift  the 
credit  of  your  falvation  j  it's  one  thing  to  give  a 
man  the  credit  that  he  is  true,  and  another  thiqg 
to  concredit  him  with  our  greateft  concerns  ;  we 
will  credit  many,  whom  we  will  not  thus  con- 
credit  our  felves  to,  nor  commit  our  concerns  to; 
the  former  (whenthefe  are  applied  to  God)  is 
hiftorical  faith,  but  this  latter  is  faving  faith, 
when  we  dare  truft  and  lippen  our  felves  to  him, 
and  to  his  word  ;    and  we  think  this  expreffmn 
holdsforth  as  much  of  the  nature  of  faving  faith, 
as  any  of  the  former,  if  we  could   take  it  up, 
when  we  dare  concredit  our  felves  to  him,   be- 
caufe he  hath  faid  the  word.    Thus  alfo,  to  a& 
and  exercife  faith  on  him,  for  temporal,  or  for 
fpiritual  things,    it's  to  expeft  the  event  froni 
God,  but  fo,  as  we  expe&  and  look  for  it  on  this 
.ground^hat  Chrift  hath  purchafed  it,  and  we  have 
-accepted  him  on  his  offer,  which  gives  us  a  right 
.to  thefe  things  needful  for  us,  and  purchafed  by 
,him  :  It's  faid,Matth»  22.  5.  when  the  invitation 
comes,  that  feme  made  light  of  it,  but  faith,  on 
the  contrary,  is  a  laying  weight  on  it,  and  a  con- 
crediting  of  our  felves  to  God  on  that  ground;: 
it's  caUed,.R<?jw.  6.  Adelievering  up  of  our  felves 
to  the  word,  and  to  him  in  it ;  it's  even  to  put  & 
blank  in  Chrift'shand,to  be  filled  up  as  he  pleafes. 
Ye  fee  then  what  ye  are  called  to,  it  is  to  open 
to  Chrift,  to  come  to  him,  to  marry  him,  to  rojl 
your  felves  on  him,    to  commit  your  felves  to 
■him,  to  give  him  credit,  C5V.  And  is  there  any 
of  thefe  unreafonable  or  prejudicial  to  you  ?  and 
if  they  be  very  reafonable  and  advantageous,  (a$ 
indeed  they  are,)  we  would  exhort  you  to  come 
to  him,to  receive  him,  to  apprehend  him,  to  fl$e 
to  him,  to  take  hold  of  him,  to  marry  him,  £?{• 
believe  on  him,  and  by  believing,  be  united  t» 
him,  and  „get  a  right  to  him,  and  to  all  his  pur- 
chafe  ;  give  him  the  credit  of  faving  your  fouls. 
This  we  call  for  from  you  ;  and  if  ye  do  it  npfc 
the  complaint  in  the  text  will  ftand  againft  yoi|j 
Who  hath  believed  our  report  ? 


SERMON    V. 

Ifaiahliii.  i.Wb$  bath  believed  our  report?  and  to  whom  is  the  arm  of  the  Lord  revealed? 
rT's  a   great  matter  once  to  get  the  gofpel      gers,  as  may  make  the  fa voury  report  of  Jefus 
L    brought  ajnom»  ft  a  people,and  fueh  meflt n-     Ghrift  ttBto-themjyst  this  is.nat-all,tbere  is  a£  re;** 


20  >   JJaiab  $3. 

ter  work  behindhand  that  is,to  getChrift  believed 
on,  and  to  get  the  report  concerning  him  recei- 
ved by  the  people  to  whom  it  is  irude  ;  this  be- 
ing the  greateft  and  graved  workofthe  prophet3, 
and  of  the  minifters  otche  gofpel,  and  the  moll  e- 
minent,  not  Co  much  to  get  a  word  to  fay ,  as  to 
get  the  word  believed  ;  and  this  is  Ifaiah\  com- 
plaint, that  tho'  he  himfelf  brought  the  report 
concerning  Chrift,  and  forefaw  many  mo  would 
bring  it,  yet,  that  the  exerdfe  of  faith  in  thefe 
who  ihould  hear  it  would  be  very  rare. 

We  fpoke  of  the  great  thing  called  for  from  a 
people,to  whom  this  gofpel  comes,  and  the  report 
of  Chrift  is  made;and  that  is,to  believe  onhim,to 
receive  and  reft  on  him,  of  whom  the  report  is 
made  :  except  this  be, -tho'  there  were  never  fo 
many  preachers,  and  encouragements  to  preach, 
tho5  ye  ftiould  flock  to  the  ordinances  every 
day,  the  ground  of  complaint  will  ftill  remain, 
if  there,  be  not  faving  faith  in  Jefus  Chrift, 
which  is  the  fubftance  of  the  gofpel. 

After  confirmation  of  thispoint,we  fhew  what 
faith  is,  from  the  feveral  names  the  fcripture  gi- 
yeth  it;  and  wherein  the  exercife  of  faving  faith 
is  holden  out :  All  which  imply  thefe  three.  1. 
A  great  hazard  and  danger  that  the  hearers  of 
the  gofpel  are  in,whether  they  be  fenfible  of  it  in 
fuch  a  meafure  at  leaft  or  not,we  fpeak  not  now, 
yet  they  are  fo  really  ;  fo  much  fleeing,  comings 
iayingbojd^apprebending,  &c..inhnuate.  2*Aful- 
Jiefs  and  fufRciency  in  Chrift  Jefus,  holden  forth 
to  them,as  the  object  of  their  faith,as  one  that  can 
deliver  out  of  that  danger,  and  can  right  what- 
ever is  wrong.  3.  An  aft,wherein  mainly  the  ex- 
ercife of  faith  is  holden  forth,  and  'tis  the  a&  of 
the  foul,under  that  danger  and  diftrefs,  betaking 
itfelftoChrift's  fulnefs  for  help:  it's  a  fleeing  from 
the  curfe  of  the  law  to  him,  as  to  the  city  of  re- 
fuge; (o  every  name  that  faith  gets,fcts  out  a  man 
acting  and  moving  fame  way  for  Chrift's  remei- 
dingthe  evil*  and  removing  the  hazard  he  is  in. 

Having  fpoke n  a  little  to  this,  that  faith  is  the 
main  duty  that  is  called  for,  we  may  now  follow 
the  exhortation  to  prefs  you  to  it ;  it  being  to  no 
purpofe  to  fpeak  of  Chrift,  and  of  faith  in  him, 
except  he  be  received.  This  is  the  end  of  the 
word  written  and  taught,  John  20.  at  the  clofe, 
even  to  believe  in  the  name  of  the  Son  of  God,and 
by  believing  to  receive  life  in  and  thro*   him. 

And  ther?fore,2d/y,Seeingthis  is  the  main  du- 
ty called  for  by  the  gofpel,that  by,  faith  ye  ihould 
receive  it,  and  Chrift  offered  in  if,  wc  earneftly 
exhort  you  to  it.  It  is  notfo  much  to  this  or  that 
particular  duty,  tho*  thefe  be  implied  ;  it's  not 
fo  much  to  attendance  on  ordinances,nor  to  fub- 
tjiiiuon  to  (tifciplinv  and  cenfures,  tho'  thcic  alia 


Verfe  1.  Serm.  «J. 

be  duties  that  we  exhort  you  to ;  but  it's  to  obe- 
dience^  to  the  great  command  of  faith,  even 
to  believe  on  him  whom  the  Father  hath  Tent 
and  fealed  :  It  is  to  receive  this  go.  pel,  to  fubmit 
to  tie  righteoufn.fs  of  faith,  to  open  to  him 
that  is  knocking  at  the  door, to  yield  to  him, and 
to  give  him,  the  hand,  that  bygone  quarrels  may 
be  removed,  and  taken  out  of  the  way  :  except 
this.be,  we  profefs  to  you  in  his  name,  that  ye 
bring  not  forth  the  fruit  that  this  gofpel  calleth 
for  from  you,  and  that  no  lefs  will  be  acceptable 
to  God,  nor  taken  off)  our  hand  by  him. 

And  to  add  here  the  third-  branch  of  the  do- 
ctrine, we  fay,  That  no4efs  will  do  your  turn,  as 
a  neceuary  mean  for  attaining  the  promiie,  and 
that  which  is  promifed;  1.  Look  to  all  thepro- 
mifes,whether  of  pardon  of  fin,  or  of  peace  with 
God,  of  joy  in  the  holy  Ghoft,  of  holintfs  and 
conformity  to  God  ;  there  is  no  accefs  to  thefe, 
or  to  any  of  them,  but  by  faith  :  this  is  the  very 
proper  condition  of  the  covenant  of  grace,  and 
the  door  whereby  we  ftep  in  to  it  ;  and  if  ye 
think  pardon  of  fin,  peace  with  God,  and  holi- 
nefs,  to  be  neceuary,  then  this  great  gofpel-duty 
of  believing  is- no  lefs  neceuary  ;for  the  Lord  faith, 
John  3.36.  He  that  believeth  not  is  condemned  a\* 
ready,  2.  Look  to  the  performance  of  any  duty, 
or  mortification  of  any  luftor  idol,and  faith  is 
neceuary  to  that,i  John  I*1)*  It  is  by  faith  me  $b- 
tain  vittery  over  the  voorldtit  was  by  faith  (Hcb, 
1  i.)thatall  the  worthies,fpoken  of  there,wrought 
righteoufnefs,£5V.  3.  When  any  duty  is.  done,  of 
whatfoever  nature  it  be,  there  is  no  acceptation 
of  it  without  faith  ;  it  is  not  our  praying,  or  co- 
ming to  the  church,that  will  make  duty  to  be  ac- 
^epted,but  it's  faith;  The  voord  profited  them  not, 
faith  the  apoftle,K^.  4.2.  bcaufe  it  was  not  mixr 
ed  with  faith.  And  that,for  making  the  duty  ac- 
ceptable,faith  is  necefTarilyrequifite,we  may  clear- 
ly fee,Heb,  11.  6.  where  it  is  exprefly  faid,  that 
rv  it  bout  faith  it  is  impefftble  to  pleife  God  ;  and 
how  is  it  that  Abel  offers  a  more  excellent  fa- 
crifice  than  Cain  ?  it  was  nothing  lure  in  Cairi% 
facrifice  it  felf  that  made  it  be  caften,  nor  any 
thing  in  Abel's  that  made  it  be  received  or  accep- 
table,  but  faith  in  the  Mefftah  to  come,  that  was 
found  to  be  in  the  one, and  was  amiffing  in  the  o- 
ther.  Is  there  not.  reafon  then  to  prefs  this  duty 
on  you,  and  to  exhort  you  not  to  think  this  a 
common  and  eafy  thing,  the*  the  inoft  part  think 
it  to  be  fo  ?  If  we  look  to  the  benefits  of  it,  to 
the  difficulty  of  it,  and  to  the  rarity  of  it  in  the 
world,  there  is  no'duty  had  need  more  to  be 
prefs'd  than,this,even  that  Chriftjefus  fhould  get 
the  burden  of  your  inuuQrul  foul?  aft.  op  him 
b/ 


Scrm.  f(«  Ifaiab  ^3» 

by  his  faving  faith.  I  fhall  therefore,™  the  fur- 
ther profecution  of  this,  i.  Shew,  what  mainly 
you  would  efchew  and  avoid,as  that  whereat  folk 
more  ordinarly  ftumble.  2.  What  it  is  we  would 
prefs  to,  and  on  what  grounds. 

For  the  firft>  I  know  the  deceits  and  miftakes 
in  men  about  the  exercife  of  faith  are  fo  many, 
that  they  are  mo  than  can  well  or  eafilybe  recko- 
ned up  ;  yet  we  fhall  in  fome  generals,  fpoken  of 
hefore/hint  at  a  few  of  them  :  for,  fo  long  as  ye 
continue  in  the  fame  fnares,  they  muft  be  ftill 
pointed  out  to  you,  and  endeavours  ftill  ufed  to 
undeceive  and  extraft  you  out  of  them  \  and 
therefore,  i.  Beware  of  reftingona  do&rinal  faith, 
which  before  I  called  hiflorical*  We  know  it's 
hard  to  convince  fome  that  they  want  faith,  yet 
we  would  have  you  to  confider,  that  it  is  not  e- 
very  kind  of  faith, but  faving  faith,  that  will  do 
your  turs  \  it's  the  want  of  that,  which  the  pro- 
phet complains  of:  And  therefore  to  open  this  a 
little,  ye  would  confider,that  there  may  be  real- 
ly fuch  a  faith,  as  is  an  affent  to  the  truth  of 
the  word,in  a  natural  man,  yea  in  a  reprobate  ; 
but  that  faith  will  never  unite  to  Chrift,  nor  be 
waited  v^ith  the  pardon  of  fin.  (i.)  I  do  not  fay, 
that  every  one  that  is  in  the  vifible  church  hath 
this  do&rinal  faith,to  believe  a  heaven  and  a  hell, 
that  the  fcripture  is  the  word  of  God,and  that  all 
that  believe  in  Chrift  fhall  get  pardon  of  fin,  and 
life ;  the  carriage,  alas!  of  many  teftifies  that  they 
have  not  this  much :  whatever  fleeting  notions 
they  may  have  of  thefethings,or  whatever  efteem 
they  may  feem  to  put  on  the  gofpel,  and  what- 
ever profeffion  they  may  make,that  they  believe 
the  truth  of  it,  yet  in  their  deeds  they  deny  it; 
for  if  there  were  a  fixednefs  in  the  do&rinal  faith 
of  the  gofpel  in  men,they  durft  not  for  their  fouls 
live  as  they  do.  Neither  yet,(2.)  Do  we  fay,that 
all  they  that  have  this  do&rinal  faith  of  the  gof- 
pel,or  fomewhat  of  it,  do  believe  every  paflage 
in  it  alike,but  often  as  they  pleafe  them,  they  be- 
Here  them:  Hence,  many  believe  what  the  word 
fpeaks  of  mercy,  and  of  pardon  of  fin,  and  will 
not  queftion  that  ;but  what  it  fpeaks  of  holinefs, 
and  of  the  fe  verity  of  God's  reckoning  with  men 
for  fin,they  do  not  fo  credit  that  partofthe  word: 
it's  true,where  the  faith  of  the  one  is, the  faith  of 
the  other  will  fome  way  be ;  but  becaufe  the  one 
agrees  better  with  their  corruption  than' the  o- 
ther,  therefore  the  one  is  not  fo  received  as  the 
ether :  and  it's  very  frequent  with  fuch,  to  be 
found  diminifhing  from  one  place,  and  adding 
to  another,  of  the  word  of  God.  Nor,  (3.)  Do 
we  fay,,  that  all  men  do,  in  a  like  and  equal  de- 
gree, believe  the  truth  of  the  word ;  there  is 
in.  fome  mare  knowledge,  in  fome.  lefs,  in  fome . 


Verfe  1.  21 

more  convictions,  in  fome  fewer ;  and  tho'  we 
preach  to  you  all,yet  there  are  fome  that  believe 
not  this  to  be  God's  ordinance,  albeit  there  are 
many  who  will  not  be  laved  that  take  this  word 
to  be  the  word  of  God,  and  believe  what  is  the 
meaning  of  it,  becaufe  the  word  itfelf  fays  it  is 
fo  :  And  the  reafon  of  this  is,  1.  Becaufe  there,  is 
nothing  that  is  not  faving^but  a  natural  man  may 
have  it  •,  now,  this  doctrinal  faith  is  not  laving, 
and  fo  a  natural  man  may  have  it,  yea,  the  de- 
vils believe  and  tremble  r  and  James  does  not  di- 
fpute  with  thefe  to  whom  he  writes,  on  this  ac- 
count,that  they  believe  not  this,but  tells  them, 
that  hilTorical  faith  was  notenough;and  we  think 
a  man  in  nature  may  have  a  great  perfwafion  oC 
the  truth  of  the  word  of  God,and  that  which  it 
fays  will  come  to  pafs,  and  yet  ftill  continue  but 
a  natural  man.  A  2d  reafon  is,  becaufe  the  fcrip- 
ture fpeaks  fo  often  of  many  forts  of  faith  that 
are  not  faving,  zsExcd.  14.  at  the  clofe,  it'sfaid, 
The  people  believed  the  Lord,  and  PfaU  106.  12* 
Then  they  believed  his  wurd>and  fang  his praife  ; 
and  John  2.  23.  Many  believed  onCbtiftjoxohom 
he  did  net  commit  himfelf  there  was  faith  in  them. 
which  his  figns  and  miracles  extorted  from  them, 
which  was  not  faving  ;  and,  Mattb.  13.  two  or 
three  fuch  afts  of  faith  are  fpoken  in  the  pa- 
rable of  the  fower,that  were  not  faving, however 
found  they  might  be  in  their  own  kind;and,i  Cor. 
1 3.  we  have  fuch  a  faith  fpoken  of, as  a  man  dare 
nop  deny  the  truth  of  the  word,  tho'  he  fhould 
bring  his  body  to  be  burnt  by  his  avouching  of 
the  fame.  A  3d  reafon  is,  becaufe  as  much  credit 
may  be  given  to  the  word, as  is  given  to  any  other 
hiftory  that  is  creditably  believed;  and  it's  on  this 
ground  that  we  believe  there  were  fuch  men  as 
Ccefarjompey,  WaUace&c.  and  it  being  certain, 
that  there  may  be  imprefuon's  on  the  confeien- 
ces  of  hearers,  that  this  is  God's  word,  backed 
with  fome  common  work  of  the  Spirit,  and  that 
it  is  generally  received  to  be  the  word- of  God 
in  the  part  of  the  world  we  live  in  ;  what  wonder 
is  it,  that  folk  believe  thus,  and  drink  in  this  hi- 
florical or  doctrinal  faith  of  the  word,  fo  as  they 
may  even  dare  to  furFer  to  death  for  it  ?  and  yet, 
in.the  mean  time,  may  want  faving  faith  ;  the 
devils  being  as  fure  as  any  natural  man  is,  that 
God  is  true,  and  that  his  word  will  be  perfor- 
med ;  and  therefore  they  fay  to  Chrift;  Art  thou 
come  to  torment  us. before  the  time  ?  The  pangs  of 
a  natural  confidence  in  men  will  affure  them  of  a 
judgment  coming, tho'  they  tremble  to  think  on  it. 
And  therefore,  ere  we  proceed  further,  take  a 
word  of  ufe  from  this,  and  it  may  let  you  fee  the 
great  and,  very  general  niiftakeof  the  mall  part 

of 


1>  .     Ifaiab  K. 

of  the  Hearers  of  tTie  gofpel,in  refting.  on  this  do- 
Arinal  faith.  If  ye  tell  them  that  they  have  no 
faith,  they  will  not  by  any  means  take  with  that; 
they  believe  there  is  a  Saviour,and  that  he  isGod 
and  Man,and  that  fuch  as  believe  on  him  lhall  be 
faved;and  on  this  they  reft :  It's  fuch  as  thefe, who 
think  they  have  believed  all  their  days,fince  ever 
they  had  any  knowledge  ;  bccaufe  the  word  was 
always,or  very  long  fince,  received  in  the  place 
where  they  lived,for  the  word  of  God  ;  and  they 
believe  it  to  be  fo  alfo,  and  know  no  difference 
betwixt  believing  the  word,  and  believing  on 
Chrift  holden  out  in  it :  tho'  alas!  man)*of  you 
believe  not  this  much  ;  for  if  ye  were  among  the 
Jews,  ye  might  be  foon  brought  to  queftion  the 
truth  of  the  gofpel :  but  tho'  ye  had  the  real.faith 
of  the  truth  of  the  word,take  not  that  for  faving 
faith;  for  as  there  is  a  real  forrow, that  is  not  the 
faving  grace  of  repentance  unto  life,fo  there  is  a 
fort  of  real  faith,that  hath  a  real  obje&,and  a  real 
being  in  the  judgment,  which  yet  is  not  a  real 
doling  with  Chrift,  and  fo  not  faving  faith  :  as, 
fuppofe  a  man,purfued  by  his  enemy3lhould  fee  a 
ftrong  caftle  door  {landing  open,or  one  in  halard  at 
fea  fhould  fee  dry  land,if  he  fhould  ftand  ftill  while 
the  enemy  were  purfuing  him,  or  abide  ftill  in 
the  finking  veffel,  the  fight  of  the  caftle-door  o- 
pen,  or  of  the  dry  land,  would  not  fave  him';  fo 
it's  not  the  believingthat  there  is  a  Saviour  come 
into  the  world  to  fave  iinners,  that  will  fave, 
except  there  be  a  refting  on  him  as  he  is  holden 
out  in  the  word  of  the  gofpel.  Hiftorical  faith 
is  only  (as  it  were)  a  looking  on  the  Saviour,  but 
faving  faith  grips  to  him,  and  refts  on  him  :  Hi- 
ftorical faith  looks  on  Chrift,but  a&s  not  on  him, 
Clofes  not  with  him  \  and  therefore  fuch  as-have 
it  only,  and  no  more,  fink  and  perifh  without 
getting  good  of  him.  We  would  think  it  a 
great  matter,  to  get  many  of  you  as  far  on  in 
believing  as  the  devil  is,  who  believes  and  trem- 
bles ;  the  little  trembling  that  is,fhews  that  there 
is  but  little  of  this  hiftorical  faith  :  yet,as  I  have 
often  faid,  this  is  not  all,  ye  may  have  this,  and 
yet,  if  ye  halt  there,  ye  will  certainly  perifh,  if 
ye  were  never  fo  confident  to  be  faved  5  the  a- 
poftledoth  well  diftinguifh  thefe,He£.  11. 6.  He 
that  cometh  to  God,  mufl  believe  that  he  is,  and , 
that  be  is  a  revoarder  of  them  that  diligently 
feekbim:  where  thefe  two  are  prefuppofed,  1. 
Believing  that  God  is,  or  hath  a  being  ;  And,  2. 
Believing  that  his  promife  is  fure  and  ficker  ; 
that  he  is  faithful  that  hath  promifed,  and  will 
make  his  word  good.  And  then,  3.  On  both  thefe 
follows  a  coming  to  him,as  a  rewarder  of  diligent 
feekersofhim.  The  firft  two  take  in  hiftorical 
faith:  for  to  believe  that  God  is,  is  natural  jand  to 


Verfc  I.  t  Serffi.  5: 

believe  thatGod  is  faithful  in  his  promife,may  be 
in  natural  men  :  but  to  come  to  him.to  get  the* 
hazard  that  the  foul  is  in,  removed  thro'  Jefus 
Chiift,is  a  thing  few  do  attain.  This  then  is  the 
firf  thing  we  would  be  aware  of,  not  aware  to 
believe  the  truth  of  the  word,  but  to  be  aware  of 
refting  on  it  as  faving  faith :  it's  not  enough  to 
look  on  Chrift,  and  to  grant  that  it  is  he,  but 
the  man  muft  never  be  fatisfied  till  he  get  him- 
felf  rolled  on  Chrift,and  the  weight  of  his  falva- 
tion  and  peace  laid  on  him  in  his  own  way. 

The  fecond  thing  ye  would  beware  of  is  fome 
common  and  quickly  tranfient  work  on  the  af- 
fe&ions,  that  may  accompany  hiftorical  faith  ; 
whether  the  affection  of  grief,  or  the  affe&ion 
of  joy  be  ftirred  thereby,  both  are  unfafe  to  be 
refted  on,  when  we  can't  prove  our  refting  on 
Chrift,or  where  there  is  no  relevant  ground  to 
prove  it  by.  Tho'  ye  fhould  tremble  as  Felix  did, 
and  beMnder  allarmtng  convictions  of  confcience 
and  fears  of  your  hazard,or  tho'  ye  fhould  be  af- 
fected with'joy,as  the  temporary  believer  may  be, 
and  fometimes  is, what  will  that  profit  you  ?  It's 
a  great  miftake  to  take  fome  fmall  work  on  the 
affe&ions,  which  at  the  beft  is  but  an  effect  of  hi- 
ftorical faith,  for  a  faving  work  of  the  Spirit. 
Or,  2.  If  it  be  not  an  effect  of  hiftorical  faith, 
"it's  an  effect  of  a  challenge  of  con(cience,and  fmi- 
ting  ot  the  heart,  as  in  Saul,  who  could  fay  to 
David,  Thou  art  more  righteous  than  J,  my  font 
David-  Or,  3.  It's  fome  common  work  of  the 
Spirit,fuch  as  wasin  Simon  Magus,  of  whom  it  is 
faid,  He  believed,  and  who  could  fay,  Pray  for 
me  $  for  folks  to  conclude  on  this  ground,  that 
they  are  brought  out  of  nature  into  a  (late  of 
grace,  is  to  build  upon  a  fandy  foundation  :  The 
apoftle  fpeaketh,  2  Cor,  7  10.  of  worldly  forrow, 
as  well  as  of  godly  forrow ;  and  as  there  may  be  a 
worldly  forrow„fo  there  maybe  carnal  joy,  a 
piece  of  fainnefs,to  fpeak  fo,in  prayer,  or  at  hear- 
ing of  a  preaching,or  at  a  communion,  which  is  ' 
not  faving  faith;  fome  hear'the  word  with  joy, 
Matt.  13.  who  yet  endure  »0f;and  John  Baptijfs 
hearers  re/oicedin  his  light  for  a  feafon;even  asa 
fiek  man,  who  hearing  (as  we  hinted  before)  that 
a  phyfician,  who  is  skilful  and  able  to  cure  him^ 
is  come  to  town,  he  grows  fain  in  the  contem- 
plation of  a  cure  of  his  difeafe  ;  but  here  is  the 
flick,  when  the  phyfician  tells  the  man  that  he 
muft  befo  andfoabftemious,and  keep  himf  elf  un- 
der fuch  aftrift  diet,  he  dow  not  abide  that,and 
fo-all  his  joy  evanifhes  ;  There  is  fomething  like 
this  in  temporary  faith,  where  fome  remote  ex- 
pectation of falvation  will  caufe  a  carnal  joy  and 
fain»efs:  but  when  it  comes  to  this,  that  a  man 


Scrm.  <.  „       V*f**  & 

is  called  to  quit  his  lufts,  or  his  eft  ate,  or  m  the 
world  to  undergo  trouble  and  perfecution  for  the 
eofpel,  by  and  by  be  is  offended,  he  thinks  (to 
lay  To)  A  fowl  in  bis  band  is  worth  two  flying  ; 
and  therefore,  when  the  ftorm  blows  in  his  teeth, 
he  turns  his  back,  and  runs  away  :  efpecially  we 
will  find  this  to  be  with  men  in  ficknefs,  they  will 
hare  mints  at  ferioufnefs,  and  fometimes  flafhes 
of  forrow  under  convictions  and  challenges,  and 
fometimes  flaihesof  joy,  that  will  evanim  when 
they  come  to  health  again.  When  we  fpeak  of 
fome  common  work  on  the  affe&ions,  we  would 
take  in  liberty,  and  fome  warmnefs  of  fpirit  in 
prayer,  which,  no  aueftion,  even  unrenewed  men 
may  find  more  at  one  time  than  another ;  as  when 
they  are  in  fome  great  hazard  or  ftrait,  they  will 
be  more  than  ordinary  ferious  in  that  duty,  and 
yet  that  may  be  but  an  effect  of  nature :  This 
proves  a  great  {tumbling  and  neck-break  to  many, 
that  they  think  they  are  well  enough,if  now  and 
then  they  get  utterance  in  prayer,  as  fometimes 
they  will  get  words  beyond  what  they  expe&ed  ; 
and  when,upon  reflefting.the.y  find  that  they  have 
been  in  earned,  tho'  it  hath  been  but  with  moral 
ferioufnefs,that  blows  them  up^fo  they  put  pray- 
*r  in  the  place  of  faving  faith,and  when  they  pray 
with  warmnefs,  they  trow  they  believe,  when  in 
the  mean  time  they  never  knew  what  it  was  in 

f;ood  earneift  to  lay  themfelves  over  on  Chrift  Je- 
iis :  Therefore,when  we  invite  you  to  belie  ve,this 
is  another  thing  we  would  bid  you  beware  of,that 
ye  put  not  a  flafh  of  fenfe  in  the  room  of  faith. 
3.There  is  yet  a  more  fubtil,tho'  no  lefs  dange- 
rous miftake,  that  ye  would  beware  of,  and  that 
is,  when  faith  is  confounded  with  obedience,  and 
is  looked  on  in  juftification  as  a  piece  of  new  o- 
bedience,  with  love,repentance,  and  other  duties 
ofholinefs:  fo  fome  think  they  believe,  becaufe 
they  have  fome  natural  aw  of  God  in  their  wa!k, 
and  fome  fear  of  fin,  and  do  perform  fome  duties 
of  religion,  and  walk  honeftly,  as  they  think,  ac- 
cording to  the  rule  ;  which  is  to  confound  the 
covenants  of  works  and  of  grace,and  to  make  the 
covenant  of-  wor,ks  a  covenant  of  grace,  or  to  run 
the  covenant  of  grace  into  a  covenant  of  works  ^ 
only  with  this  difference,  that  tho*  their  works 
be  not  perfect,  but  defective,  yet  wherein  they 
are  defective,  they  think  there  is  worth  in  their 
faith  to  make  up  that  want,  and  to  fupply  that 
defe£t ;  and  fo,  by  faith  they  think  they  will  ob- 
tain the  acceptation  of*  their  works,  and  of  their 
perfons  on  account  of  their  works:  they  look  upon 
ftffeir  works  as  pleafing  to  God,  but  becaufe  they 
are  not  perfe&,they  will  believe,  or  exercife  faith, 
to  mal^e  up  their  defe&s  ;  to  which  the  way  of 
-gtace  is  cjuite  cqntrar  y,wbicb  makes  the  tree  firft 


Vcrfe  i.  yl 

good,  and  then  the  fruit,  '  This  way,  that  many 
take,  is.  not  to  draw  the  evidences  of  believing 
from  works  of  holinefs,  which  is  warrantable*; 
but  the  founding  of  faith,  or  their  hope  of  hea^- 
ven,  op  works:  and  the  ufe  they  make  of  frheir 
faith,  is,  to  ward  off  challenges  for  the,  imperfe- 
ction of  their  works,  and  to  make  faith  procure 
acceptance  Cas  I  juft  now  faid)  to  their  works,and 
acceptance  to  their  perfon  for  their  works  fake. 
4.  Beware  of  that  which  ye  ordinarily  call  a 
certain  affurance,  or  fure  knowledge  of ycur  fal- 
vatton,and  that  all  the  promifes  are  yours, where- 
by ye  think  your  felves  in  no  hazard  ;  a  hope  and 
affurance  of  heaven  that  ye  can  give  »o  ground 
for,  nor  proof  of j  only  ye  think  ye  are  fure  of 
pardon  of  fin,  and  coming  to  heaven,  and  that 
ye  are  obliged  to  maintain  that  groundlefs  hope : 
but  that  is  not  faving  faith,  for  it's  a  hope  of  hea- 
ven that  can  give  you  no  right  to  Chrift;  there 
muft  firft  be  a  fleeing  to  him,-  and  clofing  with 
him,  before  ye  can  have  any  true  and  well-groun- 
ded hope  of  heaven  :  but  your  hope  and  confi- 
dence is,  never  to  queftion  the  matter  ;  ye  are 
like  Laodicea,  who  thought  her  felf  rich,  and  to 
ftand  in  need  of  nothing,  whenfhe  was  beggarly 
poor  ;  or  like  thefe  men,  who,  when  God  was 
threatning  them  with  judgment,yet  would  needs 
prefume  to  think  that  they  leaned  on  the  Lord. 
I  think,  among  all  the  perfons  that  God  hath  in- 
dignation againft,  it's  in  a  fpecial  manner  againft 
thefe  who  have  this  fort  of  hope,  and  to  whom 
God  difcovereth  the  groundlefnefs  of  it,  and  yet 
they  will  ftill  ftoutly  maintain,  and  ftand  fad  fcy 
their  hope  :  it's  to  thefe  he  fpeaks,  Deut.  26, 16. 
who  defpife  and  tufh  at  God%s  threatnings,  and 
fay,  We  Jball  have  peace,  thougb  we  walk  in  the 
imagination  of  cur  own  hearts,  and  add  drtfa- 
kennefs  to  tbirfl  ;  the  Lord  there  pronounceth  a 
curfe,  and  to  the  curfe  addeth  an'oath,  that  he 
will  not  fpare  fuch  perfons,but  will  feparate  ttiem 
for  evil,  and  caufe  all  the  curfes  of  the  law  to  o- 
vertake  them.  Judge  ye  how,  whata  cor.ditioa 
this  is  for  perfons  to  be  in,  to  be  believing  that 
all  the  promifes  are  theirs,  and  yet,  inftead  of 
that,  to  be  (in  the  mean  time)  liable  to  afl  the 
curfes  threatned  in  the  word  of  God ;  it's  this 
that  we  call  preemption,  and  hope  of  the  hypocrite 
that  willperijh,  Job  S.  13.  the  confidence  of  fuch 
fhall  be  reje&ed  and  fwept  away  as  a  CpV&ct't 
web,  and  fharl  be  rooted  out  of  their  taberna- 
cles,and  bring  them  to  the  king  of  terrors.  They 
think  they  believe  always ;  when  they  are  not 
troubled  nor  difquieted,  they  never  want  faith, 
but  have  a  great  deal  of  it ;'  which  yet  is  but  a 
gueflin^  which  carrot  fuppsrt  a?.d  uphold  them 

when 


24-  #  Ifiuabft. 

.when  they  come  to  a  ftrait ;  when  they  are  more 
fecufe,they  believe  very  well,and  they  think  when 
they  are  more  waken'd  and  difquieted,  they  be- 
lieve lefs,and  their  fancied  faith  ebbeth  quite  on 
them.*  when  they  hear  of  any  exercife  of  mind,or 
trouble  of  confcience  in  others,  they  wonder  that 
they  will  not  believe,and  all  this  work  is  to  main- 
tain their  deep  fecurity  and  ftrong  delufion ;  this 
is  then  the  fourth  thing  ye  would  beware  of,  for 
it's  not  the  faith  that  will  turn  the  away  the 
complaint,  Whs  hath  believed  our  report  ?  and 
yet  how  many  are  there  of  this  fort,who  fay  they 
ihall  have  peace,  and  pleafe  themfelves  with  this 
their  good  hopeiay  the  word  what  it  will.  O !  be 
perfwaded,that  this  is  nothing  elfe  but  woful  un- 
belief and  prefumption;and  we  preach  to  you  ter- 
ror and  the  curfe  of  God,  tho'  ye  cry  peace  to 
your  felves;  the  Lord  complains  of  fuch  perfons, 
jfer,  5.12.  faying.  They  belied  the  Lord  ;  he  fent 
.his  prophets  to  denounce  judgments  in  the  days 
of  Jofiah%  when  there  was  a  fair  profelfion  of  re- 
ligion and*  reformation,  yet  they  would  believe 
and  hopethat.no  evil  fhould  overtake  them. 

That  which  we  aim  at  in  this  part  of  the  ufe, 
is,  to  make  way  for  what  follows,  even  to  give 
you  a  cleanly  ground  for  exercifing  of  faith  on 
Jefus  Chrift,  when  all  thefe  (Tumblings  and  mi- 
.ftakes  are  rolled  out  of  the  way;  We  therefore 
exhort  you,  to  lay  your  hand  to  your  heart,  and 
narrowly  totry,  if  ye  have  called,  or  accounted 
any  of  thefe  to  be  faving  faith  ;for  there  are  hun- 
dreds,nay  thoufands,thar  perifh  under  tbefepre- 
texts,  deceiving  .themfelves,  and  deluding  o- 
thers,  with  a  faith  they  were  born  and  brought 
up  with,and  they  have  no  more  but  their  ground- 
lets  hope  .to  .prove  their  faith  by,  and  that  they 
.will  flick  by  it,  be  faid  to  them  what  will ;  but 
be  not  deceived,  for  God  will  difcover  you  ;  ye 
think  a  ftrong  prefumption  is  faith,  and  that  ye 
can  by  fuch  a  faith,drink  in  the  promifes  ;  but 
God  will  make  you  vomit  them  up, and  ye  (hall 
be  declared  to  be  void  of  faith  in  the  great  day  : 
.therefore  be  more  jealous  over  your  faith, and  feek 
to  have  your  grips  of  Chrift  fickered,  which  is 
done,when,from  the  belief  of  your  hazard  and  felf- 
cmptinefs,  and  of  Chr  i  ft 's  fulnefs,  ye  go  to  him, 
and  clofe  with  him,to  make  up  all  ye  want  in  him; 
and  this  faith  is  efpecially  qualified  by  the  ac- 
count on  which  we  go  to  him, and  reft  on  him  : 
even  as  a  confeiencious  duty  is  that  which  flows 
from  a  command,  as  obedience  to  it,  fo  one  of 
the  main  things  that  qualifies  this  faith,  is  a  re- 
ceiving Chrift  asChrift,or  as  he  is  holden  out  in 
the  goipel :  which  is  therefore  well  put  in  the 
defcription  given  of  faith  in  the  Catschifm  \  and 


V?rf*  C  ",    ,    .  Serm.  t! 

it  s  called  a beheving  onbim  inborn theFather  bath 
fent,  which  is  not  to  believe  on  Chrift'  fimply, 
but  as  he  is  holden  out  in  the  word  of  the  gofpel. 
Prefumption  may  look  on  Chrift  and  his  fulnefs, 
and  few  or  none  will  readily  dare  to  give  him 
a  direa  and  down-right  refufal,  or  to  reject  him 
profe/fedly  and  avowedly,  when  they  hear  of 
iuch  happinefs  that  is  to  be  had  in  him ;  but  that 
which  we  fay  qualifies  faith,is,  to  defire,receive 
and  embrace  him,  according  as  he  is  holden 
out  in  the  gofpel,  for  wifdom,  rightemfnefs,fan* 
ttification,and  redemption,  2  Cor.  1.  30.  when  he 
is  lippened  to  with  an  eye  to  the  promife,  and 
when  that,  which  makes  us  reft  on  him,  is  the 
word  of  God  :  for,  tho5  Crfrift  be  the  materi- 
al Obje£,  of  faith,  yet  the  word  is  the  formal 
object  whereby  we  get  a  right  to  him  ;  and 
there  is  no  gripping  or  getting  hold  of  Chrift, 
but  in,  and  according  to  his  word  :  and  there- 
fore the  generality  of  people  (who,  on  the  mat- 
ter, take  the  Antinomian  way)  think  they  have  no 
more  to  do,"but  to  apply  Chrift,  and  to  count 
him  their  own  at  the  very  flrft  •,  but,  thro'  their 
not  exercifing  faith  on  the  word  of  promife, 
they  mils  him.  This  is,  as  1  have  faid,  a  main 
qualification  of  faving  faith,  even  to  reft  on 
Chrift  as  he  is  holden  out  in  the  word,  and  by 
the  word  to  take  hold  of  him,  and  reft  upon 
him  :  Saving  faith  doth  not  fimply  reft  on  Chrift, 
becaufe  lie  is  merciful,  and  hath  all  fulnefs  in 
him,  but  it  refts  on  him  and  his  fulnefs,  as  re- 
ceived in  the  word,  and  offered  by  God  in  his 
word  ;  faith  takes  God's  faithfulnefs  in  his 
word,  and  lays  hold  on  him  by  that  :  Chrift  is 
the  thing  that  makes  happy,  but  God's  faithful 
promife  is  the  right  by  which  we  get  a  title  to 
that  thing.  We  would  never  love  nor  like  of  that 
faith,  that  knows  not  the  ufe  of  the  word  ;  that 
betakes  it  felf  to  Chrift,or  the  thing  in  the  word, 
but  meddles  not,  nor  hath  any  dealing  with  the 
word  that  holds  them  out ;  when  as  it  is  only 
this  word  that  gives  us  warrant  to  expect  that 
his  fulnefs  fhall  be  made  forthcoming  for  our 
up-making,  and  for  the  fupply  of  all  our  needs. 
Iviany  defire,  and  expe&  good  of  God,  but  get  it 
not,  becaufe  their  expe&ation  is  not  founded  on 
his  word,  and  God's  faithfulnefs  in  his  word 
is  not  clofed  withal.  In  a  word,  I  would  have 
you  to  think,that  faith  is  neither  an  eafy,  nor  an 
infuperably  difficult  thing,  but  that  it  is  eafy  to 
go  wrong,  and  difficult  to  go  right ;  and  that, 
without  God's  fpecial  and  powerful  guiding,  ye 
cannot  believe,  nor  exercife  faith,  nor  walk  in  the 
way  of  believing  in  him,  and  dependence  on 
him  j  that  yc  may  be  helped  to  make  a  ri^hc 

Mb 


Serm.  6.  ,      t      ■  _]  '/*<?*  «• 

ufe  of  Chrift,    and  to  build  upon  him,   that  ye 


Verfe  i.  25 

ftone  laid  in  Zion>   ci  which  fo  many  fall  every- 
day, and  break  themfelves  to  peices. 


Hie  Ol    V#HH*VJ        •  «»*  -v,    m-~-~~-   — r~  — *      * 

may  not  flip  nor  flumble,and  fall  on  the  (tumbling - 

SERMON    VI. 

Ifaiah  Iiii.  I.  Wb»  hath  believed  our  report  f    and  t9  whom  is  the  arm  of  the  Lord  revealed  ? 

heightens  the  complaint,  and  aggravates  their 
guilt  exceedingly.  2dly,  It  is  not  a  complaint  as 
to  one  fermon,  or  as  to  one  time ;  but  it's  a  com- 
plaint frequently  repeated,  as  to  many  fruitleis 
lermons,and  as  to  many  times,  yea  generations  : 
Ifaiab  preached  long,  in  many  kings  reigns;  and 
yet  all  along  in  his  prophecy  he  complains  of  it, 
as  Chap.  6. 1 1.  Hovo  long,  Lord,  Jball  their  eyes  be. 
blind,and  their  ears  heavy?  &c.  and  Chap.  28.9. 
Wbomjhall  1  teach  dottrine  ?  themjhat  are  wea- 
ned from  the  milk,  aud  drawn  from  the  breafts^ 
pretept  mufl  be  en  precept,  and  line  upon  line,here 
a  little,  and  there  a  little  ;  and  Chap.  65.  2.  All 
day  long  I  have  ftretched  out  my  hands  to  a  rebel" 
lious  people\nnc\  here  again,JP/&0  hath  believed  our 
report  ?  Much  and  long,or  many  years  preaching, 
much  plain  and  powerful  preaching,and  yet  little 
or  no  trmt,tbey  arc fnared  and  taken^and  fall back- 
wardjfor  all  that :  and  this  was  not  inlfaiab's  days 
only,  but  in  ChrijFs  days,  John  12.  27,  38.  and  in 
Paul's  days,  Rom.  10.  16.  where  the  fame  very- 
words  in  the  text  are  repeated :  nay,it  runs  down 
from  the  iirft  fpreading  of  the  gofpel,  even  to 
thefe  latter  days  wherein  we  live;  many  hear,but 
few  receive  the  report,  idly,  Confider  how  many 
they  are  that  complain :  it's  not  one  or  two,or  a 
few,  but  all  the  preachers  of  the  gofpel;  it's  not, 
Lord,who  hath  believed  my  report,  but,  Who 
hath  believed  our  report?  It's  complained  of  by 
Ifaiah  here,  and  in  feveral  other  places  named 
before;  it's  complained  of  by  Mic  ah,  Chap.  7.  u 
Wo  is  me,  for  lam  as  they  who  have  gathered  the 
fummer -fruits, as  the  grape  gleanings  of  the  vin- 
tage, there  is  no  clutter  to  eat  the  good  man  is 
perijhed  out  of  the  eartb,and  there  is  none  upright 
among  men,  &c.  It's  complained  of  by  Hofea, 
Chap.  11.  7.  Tbo*  they  calTdtbem  to  the  moji 
High,  none  at  all  would  exalt  him,  that  is,  none 
would  give  him  the  glory  of  his  grace,  in  belie- 
ving on  him;  ah  fad  word  !  as  is  that  alfo  in 
Pfal.  81.  the  Lord  calls,  Hear,  G  my  peopU,  and 
1 will  teftifieto  thee-, open  thy  mouth  wide,  and  I 
will  fill  it:  but  my  people  would  not  hearken  to 
my  voice,and  Ifrael  would  none  of  me.  And  what 
prophet  is  there  almoft  (if  I  need  fay  almoft;but 
hath  one  way  or  other  this  complaint,  that  tho* 
the  Lord  ftretched  out  his  hands  all  day  long,yet 
it  was  to  a  rebellious  and  gain-faying  people : 
Look  foreward,  and  fee  what  our  tord  fays  of 
E  7*6* 


IF  it  were  not  recorded  in  the  infallible  fcrip- 
tures  of  truth,  we  would  hardly  believe 
that  there  could  be  fo  much  powerful  and  fweet 
preaching  of  the  mod  excellent  inflruments  that 
ever  were  imployed,andyet  that  there  fhould  be 
fo  little  fruit  following  on  it ;  who  would  believe 
that  Ifaiah,  fo  excellent,  fo  fweet,  and  {o  evange- 
lick  a  prophet,  ihould  have  preached  fo  many 
pleafant,  plain,  and  powerful  fermons  to  a  people 
from  the  Lord,  and  yet  that  he  fhould  have  fo 
many  fad  complaints  as  he  hath  ?  ch.6%2%,  and  58. 
that  he  fhould  be  but  to  bring  in  the  Lord  fay- 
ing, All  the  day  long  have  I  ftretched  out  my  hands 
ti  a  rebellious  people,  chap.  56.  and  that  here  him- 
felf  fhould  have  it  to  fay,  Who  hath  believed  our 
report  ?  It's  fcarce  one  man  here  or  there  that  hath 
favingly  believed  on  Chrifl.  And  this  is  the 
third  thing  in  the  words,that  now  we  would  fpeak 
to  ;    and  it's  a  very  fad,  tho'  a  very  clear  truth. 

The  Dotlrine  is  this,  That  there  may  be  much 
powerful  preaching  of  the  gofpel,  and  yet  un- 
belief generally  among  the  hearers  of  it.  Or, 
take  it  with  dependence  on  the  former  two, 
Namely,  1.  That  the  great  work  of  the  mini- 
flry,  is,  to  propofe  and  make  Chrifl  known  to  a 
people.  2.  That  the  great  duty  of  a  people,  that 
have  Chris!  propofed  to  them,  is  to  believe  on  him. 
Then  this  3d  follows  on  the  back  of  thefe,  That 
a  people  may  have  Christ  propofed  to  them ,br  ought 
to  their  heart  and  mouth;  andtbo*  it  be  but  be- 
lieving that  is  called  for  from  them,yet  that  can- 
not be  obtained  from  mcjft  of  them.  This  gofpel- 
duty  of  believing  is  often  flighted  by  the  hear- 
ers of  the  gofpel;this  is  clearly  holden  forth  here, 
Who  hath  believed  our  report  ?  we  have  called  for 
faith,but  it's  a  rare  thing,  among  the  multitude 
©f  hearers,  to  get  one  that  believeth  favingly. 

To  make  out,and  prove  this  a  little  further, we 
would  confider  this  complaint,with  thefe  aggra- 
vations of  it,  which  will  make  it  the  more  clear, 
&  fo  the  more  to  be  wondred  at;as,  ift,  Thefe  of 
whom  the  complaint  is  made;  it  is  not  heathens, 
but  God's  own  people,  as  the  Lord  complains, 
Pfal.  8. 10,  1 1.  My  people  would  not  kearken  to  my 
voice  and  Ifrael  would  have  none  ofme\o\xt  Lord 
Jcfus  complains  of  Jerufalem,  Mattb.  23.  at  the 
end,  0  Jerufalem,  Jerufalem,  how  often  would  1 
have  gathered  thee,and  thou  wouldsl  not  !  That 
the  Lord's  own  profeifing  people  fhould  not  be- 
licve,nor  receive  the  report  that  is  made  of  him, 


26  Ifaiab  «>3. 

John  Baptifl,  and  of  himfelf,  Whereto  fb all  I  liken 
this  generation?  it' s  like  children  fitting  in  the 
market-places^  faying  one  to  another ■,  We  have  pi- 
ped to  you,  and  ye  have  notdanced\we  havemcur-% 
Tied  toyou.andye  have  not  lamented^thzt  is,there 
is  much  preaching  of  men  endowed  with  feveral 
gifts,  but  none  of  them  does  the  people  much 
good  :  John  preached  with  much  holy  aufterity, 
like  one  mourning  ;  the  Son  of  man  mod  fweetly, 
like  one  piping;  yet  neither  the  one  nor  the  other 
prevailed:  there  are  ComeBoanerges  Jons  of  thun- 
der, allarming  and  thundering  preachers  ;  fome 
BarnabaJJes,  Tons  of  confolation,  fweetly  comfor- 
ting preachers;yet  all  gain  but  little  on  the  hear- 
ers our  Lord  faith,  Matth  23.  0  Jerufalem,  Je- 
rufalem,  how  often  would  I  have  gathered  you  ! 
this  is  the  ordinary  complaint,!?  would  not. K\tb 
aggravation  is,  if  we  conflder  who  they  are  that 
meet    with  this  unbelief  and   unfruitful nefs  in 
them  they  preach  to  :  if  it  were  poor  coldrife 
preachers,  fuch  as  we,  alas  !  in  a  great  meafure, 
are,  or  fuch  as  the  fcribes  and  the  Pharifees  were, 
•r  if  it  were  they  who  had  learning  only,  and 
not  piety, it  were  not  fo  great  matter  to  fee  them 
meet  with  unbelief  and  unfruitfulnefs  in  their 
bearers  :but  it's  even  thefe  whom  the  Lord  fent 
and  ftiarpened,  as  arrows  out  of  his  quiver,  as 
this  prophet  was^  it's  even  his  preaching  that  is 
fruitlefs  in  a  great  meafure :  and  was  there  ever 
a    more  fweet,  plain,  powerful,  and  delectable 
preacher  than  Ifaiab  was  ?  that  even  the  very 
reading  of  his  preachings  may  aflfeft  the  readers; 
yet  is  there  any  that  complains  more,or  fo  much 
as  he  doth,  in  the  chapters  before  cited?  It's  like 
ye  will  think,  that  \i  Ifaiab  were  preaching  now, 
he  would  be  as  a  ftone,  that  would  not  be  moved 
thereby,  and  yet  his  preaching  got  the  fame  re- 
turn and  entertainment  that  ours  gets  now  *,  and 
Hofea  called  his  hearers  to  the  mod  high,  yet 
none  at  all  would  exalt  him  :  it  was  their  work 
to  ftretch  out  their  hands  all  the  day  long,  but 
they  hardned  their  necks,  and  refufedto  return, 
Jer.  8.  and  Zech.  7.  But  <>thly,  Confiderall  thefe 
are  fervants  and  preachers  under  the  old  tefta- 
ment,  and  you  may    be  difpofed  to  think,  that 
under  the  gofpel,  when  the  vail  is  laid  by,  and 
when  Ch rift  himfelf,  their  Lord  and  Mafter,and 
his  apoftles  come  to  preach  the  gofpel,  it  fhould 
be  otherwife  :  yet  John  the  Bapifl,  who  was  ' 
thrift's  harbinger,  who   was  a  burning  and  a 
ihining  light,  a  ftayedand  fixed  man,  not  a  reed 
Ihaken  with  the  wind,  (as  many  of  us  much  are j 
a  prophet,  yea,  more  than  a  prophet;  yet,when 
he  preached, many  of  his  hearers  re  jefted  the  coun- 
fel  of  God  again/}  themfelves,  Luke  7.  John  comes 
preaching  aufterely,  and  the  fay  he  hath  a  devil  \ 


Verfe  «•  Serm.  6. 

and  iftherewasany  rejoicing  in  his  light,  it  was 
but  ibr  a  feafon;  and'P<*«/  that  chofen  veiIel,how 
often  was  he  perfecuted  ?  and  he  hath  the  fame 
complaint,  in  the  fame  words  that  Ifaiab  hath 
here  of  his  hearers,  efpecially  the  Jews,  Afls  13. 
46.  and  28.  28.  and  was  conftrained  to  tell  them, 
that    he    and  his   fellow-preachers  behoved  to 
quit  them,  and  betake  themfelves  to  the  Gentiles; 
and.how  doth  he  complain  of  the  Corinthians  and 
Galatians,  andof  their  being  bewitched, and  fud- 
denly  feduced,  and  drawn  away  from  the  truth 
and  fimplicity  of  the  gofpel>  by  fome  felf-ieeking 
lown  minifters,  coming  with  a  glancing  counter- 
feit among  them.    We  fhall  clofe  this  with  the 
confideration  of  our  Lord  Jefus,\\ho  was  a  none- 
fuch  Preacher,of  whom  it's \3ii&,Mattb. 7.29.  that 
He  J pake  with  power  ^and  not  as  the  fcribes,  and 
Luke  4.  when  he  is  opening  that  fweet  text,  I  fa. 
61.  1,  2,  3.  it's  faid,  They  all  wondred  at  the  gra- 
cious words  that  proceeded  out  of  his  mouthy  and 
the  officers  that  came  to  take  him,  fay,  that  ne- 
ver  man  fpake  as  he  fpoke ;  and  yet  this  fame  is 
his  complaint,  Matth.  23.  37.  Htw  often  would 
I  have  gathered  you,  andye  would  not !  and  Jo.  1. 
1 1.  it's  faid,  He  came  to  his  own,and  his  own  re- 
ceived him  not :  Chora^iny  Bethjaida  and  Caper- 
naum were  lifted  up  to  heaven  by  the  Lord's 
preaching  to  them  in  perfon;  and  yet  wo  after 
wo  is  denounced  againft  them,becaufe  they  be- 
lieved not,  for  all  his  preaching  and  miracles  ; 
and  it's  a  wonder,  if  we  look  thorow  the  hifto  • 
ry  of  the  gofpel,  how  many  a  fweet  preaching  he 
had,  and  with  what  weight  and  power  he  fpoke, 
and  fometimes  with  tears,  and  withal  backed 
his  word  with  miracles,  that  made   his   hear- 
ers acknowledge  the  finger  of  God;  and  yet  how 
few  were  brought  te  believe  on  him  ?  fo  that  he 
was  put  to  take  up  this  very  complaint  of  Ifaiab 
here,  John  12.38.  Is  it  not  a  wonder,  when  he 
and  his  apoftles  have  preached  fo  much,  and  fo 
long,  that  the  Church  is  fo  little  a  flock,  and  that 
believers  are  i^o  few  in  number,  everr-after  his 
afcenfion  ?  need  we  any  further  proof,  that  the 
gofpel,  where  it  comes,  gets  but  little  welcome  ? 
the  carriage  of  many  among  our  felves  is  a  fad 
proof  of  it ;  for  we  are  afraid  that  many  of  you. 
do  not  believe  to  this  day,  tho'  there  hath  been 
amongft  you,    much,   long  or  many  years,  and 
powerful  preaching  of  the  gofpel,  but   are  ftill 
living  without  faith, and  perifhing. 

If  this  be  not  enough  to  clear  the  doftrine,i.Scc 
how  Chrift  fpeaks  of  it^Mattb.  13. in  the  parable 
of  the  fower  of  the  feed,  where  there  are  three 
forts  of  ground  that  never  bring  forth  good  fruit; 
and  there  he  fpeaks  not  only  of  the  time  of  his 


Serm.  6.  Ifaiah  ft. 

own  pergonal  miniftry,  but  of  all  times.  2.  Look 
to  the  ordinary  and  daily  effect,  or  rather  con- 
fequent,of  this  preached  gofpel,andit  will  prove 
it ;  Do  not  many  periih  ?  do  not  many  croud 
thick  in  the  broad  way  that  leads  to  definiti- 
on ?  do  not  but  very  few  fruits  of  faith  appear  ? 
is  there  not  little,  lamentably  little,  real  change 
in  the  way  and  walk  of  mod  to  be  feen  ?  To 
clear  it  yet  further,  go  thorow  the  feveral  ranks 
ofperfons,  that  in  God's  account  are  unbelie- 
vers, and  lay  them  by;  O  !  there  will  be  exceed- 
ing few  believers  in  Chrift  found.  F/r/?, Then, lay 
by  the  grofly  profane,  that  are  never  fo  much 
as  civilized  :  Secondly,  The  ignorant,  ftupid, 
and  fenflefs,  that  never  have  mind,  they  have 
fouls,  are  never  feared  for  wrath,  nor  in  the 
leaft  exercifed  to  make  their  peace  with  God: 
Thirdly,  The  earthly-minded,  that  mind  no  0- 
ther  thing  fave  the  world  :  Fourthly,  Thefe  of 
a  civil,  outward  carriage,  that  have  fome  good 
works,  and  as  they  think,  good,  days  too,  and 
yet  come  not  near  Chrift  to  clofe  with  him  .• 
Fifthly,  The  hypocrites,  and  that  of  all  forts',  both 
the  prefuming  hypocrites,  that  will  thank  God 
they  are  better  than  their  neighbours,  and  yet 
lippen  not  to  Chrift,  and  free,  grace'thro'  him,but 
feek  to  eftablifh  their  own  righteoufnefs,  grofs  as 
it  is  ;and  the  legal  hypocrites,  that  never  denied 
their  own  righteoufnefs,  nor  fubmitted  to  the* 
righteoufnefs  of  Chrift  :  Lay  afide  all  thefe,I  fay, 
and  we  leave  it  to  your  own  consciences  to  judge, 
how  few  will  be  found  to  have  laving  faith ;  and 
therefore  I  am  perfwaded,  if  there  be  any  truth 
of  God  delivered  to  you,  that  this  is  a  truth, 
that  tho'  the  gofpel  be  preached  to  many,  yet 
there  are  but  few  hearers  of  it,that  doa&ually  be- 
lieve in  Jefus  Chrift,  to  the  favingof  their  fouls. 
Ufe  1 .  The  firft  ufe  of  it  is,To  befeech  you  to 
let  this  fink  deep  into  your  minds,  as  the  truth 
of  God,for  thefe reafons,  i.Becaufe  it'sa  mbft  ufe- 
ful  truth  ;  and  if  it  were  believed.it  would  make 
folks  very  watchful  over  themfelves,  and  to 
tremble  for  fear  left  they  be  found  among  the 
multitude  that  believe  not ;  and  put  them  to  fe- 
cure  and  ficker  their  intereft  in  God,  and  not  to 
reft  on  a  fafhion  and  form  of  religion,  without 
obferving  what  fruit  followeth  on  the  gofpel.  A- 
'mong  the  many  evils  that  undo  not  a  few,  we 
think  this  is  not  the  leaft,that  this  truth  is  never 
thorowly  fixed  in  them;  they  think  there  are  ma- 
ny Heathens  and  Turks  without  the  Church,and 
may  grofs  fwearers,  drunkards,  and  others  fuch 
within  it,  that  will  perifh,but  none  others,  or  at 


Verfe  1.  27 

or  a  very  few  that  are  believers  in  a  countryHdc  5 
fo  that,  if  Ifaiab  were  now  alive  to  cry,  Who  be- 
lieves our  report  ?  each  of  them  would  be  ready- 
to  anfwer,  I  believe.  2.  Becaufe,for  as  certain  and  \ 
ufeful  a  truth  as  this  is,  yet  generally  it's  not 
believed  ;  folks  cannot  think  that  fo  few  believe* 
and  that  believing  is  fo  difficult  and  rare  a  thing: 
I  would  ask  you  this  queftion,  Was  it  ever  a 
difficulty  to  any  of  you  to  believe  ?  if  not,  what 
is  it  that  makes  believing  fo  rare  ?  what  fhould 
move  the  prophet  thus  to  complain,  Who  hath 
believed  our  report  ?  I  fhall  fhortly  give  you  fome 
evidences  that  many  of  you  do  not  really  believe 
this  truth.  Thefirfi  is,That  fofew  of  you  tremble 
at  the  word  of  God;  the  hiftorical  faith  that  the 
devils  have,  makes  them  tremble,  but  ye  have 
not  that  much  ;  this  is  given  as  a  property  of 
a  fuitable  hearer  of  the  gofpel,  to  whom  theLord 
will  look,  Ifa.  66. 1,2.  that  he  is  one  who  trembles 
at  the  word ;  but  the  moft  part  of  you,  that  hear 
this  gofpel,  are  like  thefe  pillars  on  which  this 
houfe  ftands,  who  are  never  fo  much  as  once 
moved  at  the  word  :  ye  either  take  not  faith  to 
be  an  abfolutely  neceffary  thing,  and  that  ye  can- 
not but  perifh  without  it,  or  ye  think  that  the 
faith  ye  were  born  with  will  do  your  turn;  ye  da 
not  believethatye  are  naturally  under  the  power 
of  the  devil,  and  led  captive  by  him  at  his  will, 
and  that  without  holinefs,  and  a  fpiritual  gra- 
cious frame,  and  ftamp  on  your  heart  and  way, 
ye  fhall  never  fee  God  :  what  wonder  then,  that 
ye  come  not  to  reft  on  Chrift,when  the  very  let- 
ter of  the  sofpel  is  not  credited.  A  fecond  Evi- 
dence is,That  there  is  fo  little  preparation  made 
to  prevent  your  eternal  hazard  ;  it's  faid  of  No- 
ah, Heb.i  1.  that  Noab,being  warned  of  God,  pre- 
pared an  arte  and  this  is  attributed  to  his  faith  ; 
it's  not  pofllble  that  ye  would  live  fo  negligent- 
ly and  carelefly,  if  ye  believed  that  the  curfe 
of  God  were  purfuing  you,  and  that  ye  will  be 
brought  to  reckon  for  that  which  ye  have  done 
in  the  body,  and  that  ye  will  meet  with  God  as 
an  enemy ;  if  this  were  believed,tho'  your  hearts 
were  harder  than  they  are,  it  would  make  yon 
tremble,  and  put  you  to  other  fort  of  thoughts 
and  ferioufnefs.  A  third  evidence  is,  That  there 
is  no  fruit  of  faith  among  many  of  you ;  for, 
where  it  is,it  will  not  be  got  altogether  fmuther- 
ed,  but  will  kythe  and  fhew  it  felf  one  way  or  o- 
ther:  And  if  ye  will  ftill  affert  your  faith  I 
would  fay  to  yon^sjame s  doth  to  thefe  to  whom 
he  writes,  Shew  me  your  faith  by  your  to  oris*  If  ye 
fhall  fay,  God  knows  ;  I  anfwer,  that  ye  fhall  find 
that  to  be  a  truth,  that  he  knows  ;  and  he  will 
make  you  taow  that  he  does  fo ;  but  alas !  that 


£  2 


?«r 


2 1  1/aiab  $3. 

poor  fhift  will  not  avail  you,   when  it  comes  to 
the  pufh.  O  try  your  faith  then  by  your  works  ; 
fee  what  mortification   of  lufts,    what  repen- 
tance from  dead  works,  what  growth  in  know- 
ledge,   what  fhining  of  holinefs  in   your  con- 
verfation,  is  attained  to.     Many  of  you,  as  to 
your  very  knowledge,  are  as  if  ye  lived  among 
Heathens,   many  of  whom  have  been  as  free  of 
vice,    and  more  profitable  to  others,  than  many 
of  you  are.  and  cared  as  little  for  the  world  as 
many  of  you  do  .•   How  comes  it  to  pafs,  then, 
that  ye  have  lived  as  if  ye  could  have  faith,  and 
yet  have  no  fruit  ?  Ye  mud  either  fay,  that  faith 
is  not  neceffary,  or  that  ye  may  have  faith  with- 
out fruit;  for  we  are  fure  your  fruit  is  not  the 
fruit  of  faith.    To  live"  honeftly  as  you  call  it, 
what  is  that  ?    There  are  many  Heathens^  who 
have  gone  beyond  you  in  that.    We  will  not  fay, 
that  moral  honefty  is  nothing,but  fure  it  is  not  all; 
all  the  fruits  of  meer  moral  honefty,are  but  foure 
fruits,  that  will  fet  your  teeth  on  edge  :  neither 
is  it  your  hearing  of  the  word  only,   but  your 
believing  and  doing  of  it,  that  will  profit  you. 
It's  very  fad,  that  mod  plain  obvious  duties  are 
not  at  all  followed5as  the  ftudying  of  knowledge, 
the  exercifing  of  repentance,  one  of  the  very 
firft  duties,  which  is  never  feparated  from  faith ; 
the  humbling  pf  the  foul  before  God,  the  loth- 
ing  of  your  felves  for  all  ye  have  done,  the  love 
of  God,    C5V.  for  there  may  be  challenges  for 
grofs  evils  in  Heathens ;   and  fear  is  not  repen- 
tance,but  godly  forrow,  that  caufcth  repentance, . 
not  to  be  repented  of.   A  fourth  evidence  is,The 
want  of  that  work  of  God's  Spirit  that  accom- 
panies faith.     Faith   is   *   fpecial   work  of  the 
5pirit,and  the  gracious  gift  of  God;it  is  wrought 
by  the  exceeding  mighty  power  of  God,  where- 
by he  raifed  Chrift  from  the  dead  ;  andbythat 
fame  power  he  worketh  in  them  that  believe. 
Now,  knew  ye  ever  what  this  work  meaned  ? 
Found  ye  it  ever  to  be  a  difficult  work  to  believe? 
knew  ye  ever  what  it  was  to  have  the  Spirit  of 
God  conftraining  your  heart  to  believe  i  1  fpeak  - 
not  of  any  extraordinary  thing  ;   but  certainly, 
faith  is  not  natural,nor  cometh  from  pure  nature; 
and  wherever  it  is,  it  manifefts  it  felf  by  works, 
and  evidenceth  the  power  of  theSpirit  in  the  wor- 
king thereof.     There  are  fome  fad  evidences  of, 
and  bitter  fruits  thatfpring  from  this  root,  to  wit* 
folks  being  ftrangers  to  the  experimental  know- 
ledge of  the  work  of  faith;  As,  1.  When  men  know 
no  more  difficulty  to  get  Chrift,  and  to  reft  on 
Chrift,than  to  believe  a  ftory  of  Wallace  or  of  Ju- 
lius Cefar.    2*  When  folks  fay  that  they  believed 
all  their  days,and  believed  always  fince  ever  they 
knew  good  by  ill  j  and  tho*  their  faith  be  no  true . 


Verfe  1.  Serm.6. 

faving  faith,but  a  gueffing,  yet  they  will  not  quit 
it;yea,it's  impoflible  for  men  to  get  them  convin- 
ced that  they  want  faith.  3.  When  men  never  knew 
what  it  is  to  be  without  faith  ;  it's  one  of  the 
great  works  of  the  Spirit, John  16.  8-  to  convince 
of  the  want  of  faith  ;  folks  will  be  eafily  convin- 
ced,that  breach  of  the  fabbath,  that  ftealing,thar 
bearing  falie  witnefs^f.  are  fins,where  the  fpeci- 
al  work  of  the  Spirit  is  not ;  but  how  many  of 
you  have  been  convinced  of  the  want  of  faith  ? 
We  are  conilrained  to  fay  this  fad  word,when  wc 
look  on  this  text,  that  it  is  lamentably  fulfilled  in 
your  eyes,  and  in  this  our  congregation:  Think 
not  that  we  wrong  fuch  of  you  who  have  belie* 
ved  our  report ;  Ah  !  it's  few,  even  very  few  of 
you,  that  receive  and  believe  this  gofpel. 

Ufe  2»  The  fecond  ufe  is  for  convi&ion.  If  it 
be  ordinary  for  the  great  part  of  the  hearers  of 
the  gofpel  not  to  believe,  let  it  fink  in  your 
hearts,that  it  is  no  extraordinary  thing  that  hath 
befallen  you.  Are  ye  not  fuch  hearers,  as  many 
of  thefe  were,  who  heard  Ifaiab  and  J-efmChrifl  ? 
and  if  fo,  will  not  this  follow,  that  there  are  ma- 
ny, yea,  even  the  thick  and  throng  of  the  hearers 
of  the  gofpel,  that  believe  not,  and  who,  if 
Chrift  were  gathering  finners  by  this  preached 
g6foel,  would  not  be  gathered  ?  If]  where  the 
gqfpel  comes,  many  do  not  believe  ;  then  here  in 
this  city,where  the  gofpel  is  preached  to  a  great 
multitude  of  profefung  members'  of  the  vifible 
Church,  there  are  readily  many  that  do  not  be- 
lieve :  or,  let  me  ask  of  you  a  reafon  why  ye  do 
except  your  felyes  ;  either  this  truth  holds  not 
fo-unrverfally,  or  many  of  you  muft  fall  under  it, 
or  elfe  give  a  reafon  why  you  fall  not  under  it  5 
the  truth,  which  Ifaiah  preached,  hath  been 
preached  to  you,  and  yet  ye  remain  unbelieving, 
and  defpifers  of  the  invitation  to  the  marriage  of 
the  King's  Son,as  the  Jews  did.  We  are  not  now 
ipeaking  of  Jews ,Turks, nor  Heathens*  nor  of  the 
Churches  in  general,  nor  of  other  congregations, 
but  of  you  in  Glafgow,  that  have  this  gofpel 
preached  amongft  you  ;  and  we  fay  of  you,  that 
there  are  few  that  believe  our  report.  Think  it 
not  our  word;  the  application  flows  natively 
from  the  text,  not  from  neceffity  of  the  thing, 
but  from  the  ordinary  courfe  of  mens  corruption. 
Are  not  the  fame  evidences  of  the  want  of  faith, 
which  we  fpoke  of,  among  you?  how -many  are 
there  in  their  life  prophane  r  how  many  reft  on 
civility  and  formality  V  is  there  not  as  little  re- 
pentance now,  as  was  in  Ifaiab's  time  ?  as  little 
denying  of  our  own  righteoufnefs,  and  making 
ufe  of  Chrift's  ;  tho'  the  word  be  taught  by 
line  upon  line,  here  a  little,  and  there  a  little  ? 


Serm.  6.  Ifaiak   ft. 

It  may  be,   tho*  ye  think  that  the  do&rine  is 
true  in  the  general,  ye  will  not,  ye  cannot  digeft 
the  application,    that  among  fo  many    of  you 
vifiWe  profeffors  of  faith,  there  are  but  few  real 
believers  ;  therefore  we  fhall  follow  the  convi&i- 
on  a  little  further,    by  giving  you  fome  confi- 
deratipns,  to  make  it  out,  that  we  have  but  too 
juft  ground  to  make  application  of  the  do&rine 
to  you,  efpecially  confidering  the  abounding  of 
corruption  that  is  amongft  you,  that  ye  may  be 
put  to  fear  the  wrath  that  attends  fin,  ai  I J     ':  e 
to  Chrift,  for  refuge,  in  time.     I.  Con.-'-. 
whom  it  is  that  the  prophet  is  fptaking,  and  of 
what  time  :  Is  it  not  the  times  and  days  of  the 
gofpd  ?    had  not  the  Spirit  (in  dieting  this 
text   of  fcripture)  an  eye  on  Scotland ,    and  on 
GJajgon?  and  do  notour  Lord  Jefm  Chrifl  and 
Paul  apply  in  it  their  days  ?  and  why  then  may 
not  we  alfo  in  ours  ?  and  when  the  Spirit  fpeaks 
cxprefly  of  the  laft  times,   that  they  fhall  .be 
perilous,  and  of  the  falling  away  of  many,fhould 
It  not  give  us  the  hotter  allarm  ?     2.  Do  not  all 
things  agree  to  us,  as  to  them  ?  is  not  this  gofpel 
the  fame  ?  is  our  preaching  any  better  than  theirs? 
nay,  had  they  not  much  more  powerful  preach- 
ing? and  if  that  preaching,whieh  was  much  more 
powerful,  had  not  efficacy,  as  to  many,  to  work 
faith  in  them,  what  may  we  expeft  to  do  by  our 
preaching?  are  not  your  hearts  as  deceitful  ?  are 
not  your  corruptions  as  ftrong?are  ye  not  as  bent 
to  kackfliding,  as  they  were  ?  what  fort  of  folk 
were  they,that  were  unfruitful  hearers?werethey 
not  members   of  the  viflble  Church  as  ye  are, 
circumcifed  under  the  Old  Teftament,  as  ye  are 
baptized  under  the  New  ?  was  it  not  thofe  who 
had  Chrift  and  his  apoftles  preaching  to  them  ? 
yea,they  were  not  among  the  more  ignorant  fort, 
who  did  not  believe,  but  Scribes  and  Pbarifees, 
and  thefe  not  of  the  prophaneft  fort  only,    but 
fuch  as  came  to  CJhurch,  and  attended  on  ordi- 
nances^ ye  do  j  yea.were  fuch  as  had  gifts,and 
caft  out  devils,  and  preached  in  Chrift's  name, 
as  youmay  fee,  Luke  13.  6.  Now,when  there  are 
fo  many,  and  of  fuch  ranks,    who  get  no  good 
of  the  word,  and  of  fuch,  a  great  many  that  will 
feek  to  enter,  and  fhall  not  be  able,    to  whom 
Chrift  will  fay,  DepartJ  know  you  not,ye  work- 
ers of  iniquity;  what  can  be  the  reafon  that  many 
of  you  do  fo  confidently  aflfert  your  faith,  when 
there    are  fcarcely  any  chara&ers  of  unbelief, 
but  ye  have  them  ?    Or,  what  can  be  your  ad- 
vantage,   in  keeping  your  felves  carnally  fecure, 
when  the  ftrong  man  in  the  mean  time  is  in  the 
houfe  ?    and  to  fhut  your  eyes,  and  make  your 
necks  ftiiF,  and  to  refolve,  as  it  were,  not  only  to  \ 
JyitilV  but  to  die  in  your  unbelief  f  I  periwade 


Verfe  U  2j> 

my  felf,  that  many  of  you,  ere  long,will  he  fciade 
to  wonder,  that  ever  ye  thought  your  felves  be«*  ■ 
lievers,  and  will  be  galled  when  ye  think  upon 
it.that  whatever  was  faid  to  you,ye  would  necd^' 
maintain  your  prefumptuous  faith.     When  we 
bid  you  fufFer   the  convi&ion  to  fink,  let  none 
put  it  from  themfelves  to  others,    but  let  every 
one  take  it  home  to  himfelF^    altho'  we  would 
not  have  any  of  you  calling  loofe  what  is  indeed 
made  fall  and  well  fecurcd,    nor  overturning  a 
fl-nder  and  weak  building,    tho*  it  were,    to 
fpeak  ^oy  bat  of  two  (lone  height,  if  it  be  foun- 
ded on  a  right  foundation,  on  the  Rock  5  but 
we  fpeak  to  you,  that  cannot  be  brought  to  fu- 
fpe£  your  felves,  when  ye  have  jufl  reafon  to  do 
fo  :    fure,  this  challenge  and  charge  belongs   to 
fome,    yea  to  many,    and  we  would  ask  what 
ground  have  ye  to  fhift  it  ?   How  can  ye  prove 
your  faith,  more  than  others,  that  have  none  at 
alPThat  ye  hope  ye  have  faith, will  not  not  do  your 
turn,  that's  no  folid  proof :   Ye  cannot  come  to 
Chrift,  except  made  fuitably  fenfible  of  your  di- 
ftance  ;    and  of  that  ye  have  never  been  convin- 
ced as  yet.     Do  ye  think  to  roll  your  felves  on 
Chrift  fleeping,and  ye  knew  not  how  ?   Certain- 
ly, when  the  pins  of  your  tabernacle  come  to  be 
a  loofing,    ye  (hall  iind  that  your  fancied  faith 
fhall  not  be  able  to  keep  out  a  challenge :    Ye 
could  never  endure  to  think  your  felves  to  be 
Chrift's  enemy,  or  that  ye  wanted  faith  \    but 
when  death  comes,  confeience  will  awaken,  and 
the  challenge  will  needs  be  in  upon  you,  whe- 
ther ye  will  or  not.     Many  of  you  think  that  ye 
get  wrong,  when  your  faith  is  queftioned  or  re- 
proved, as  if  it  were  an  odd  and  rare  thing  to  be 
gracelefs,  or  to  be  living  as  members  of  the  vi- 
fible  Church,and  yet  want  faith ;  and  it  irritates 
you,  to  be  expoftulated  with  in  private  for  your 
lying  in  unblief:  but  fufFer  this  word  now  to  take 
hold  of  you,  I  befeech  you ;  and  if  ye  could  once 
be  brought  to  fufpeft  your  felves,  and  to  think 
thus  with  your  felves,  What  if  I  be  one  of  thofe 
many  that  believe  not  ?  I  fear  I  be  in  hazard  to  be 
miftaken  about  my  faith  ;  and  from  that,  put  to 
follow  on,  to  fee  how  ye  will  be  able  to  ward  off 
the  challenge,  and  to  prove  your  believing  to  be 
found,  we  would  think  ye  were  far  on  ?  O  if  ye 
had  the  faith  of  this  truth,  that,among  the  many 
hearers  of  the  gofpel,there  are  but  few  that  believe, 
and  were  brought  thereby  to  examine  and  try 
your  felves  !  There  is  no  truth,that  Chrift  infifts  . 
more  on,than  this,thaLS7r<«f  is  the  gate,  and  nar~ 
row  is  the  way  toheaven^and  that  but  few  find  it* , 
and  that  there  are  few  that  believe,  and  few  thac  . 
be  fayed.  If  ye  did  oncein  earned  look  on/our 

(elve*  - 


$+  If alah  53. 

felves  as  in  hazard,  and  were  brought  to  reflect 
on  matters  betwixt  God  and  you,  it  might  be,the 


Verfe  *•  Sen*.  7. 

Lord  would  follow  the  convi&ion.     We  defire 
him  to  do  it,  and  to  him  be  praife. 


SERMON     VII. 

Ifaiah  liii.  1.  Who  hath  believed  our  report  ?  and  to  whom  is  the  arm  of  the  Lord  revealed  ? 

IT's  a  fad  matter,  and  much  to  be  lamented, 
when  the  carrying  of  fuch  good  news,  as 
is  the  report  of  Jel'us  Chrift  in  the  gofpel,  be- 
comes unprofitable  to  them  that  hear  it,  and 
thereby  burdenfom  to  them  that  carry  it  ; 
folk  would  think,  that  fuch  glad  tidings,  as 
make  the  heavenly  hod  of  angels  to  ilng,  would 
be  very  joyful  and  welcome  news  to  fanners, 
and  alio  moft  heartfom  to  them  that  carry 
them  ;  and  where  the  former  is,  there  the  latter 
will  be  alfo  ;  where  the  word  becomes  ufelefs 
<and  unprofitable  to  hearers,  it  is  burdenfom,  as 
to  the  concomitant  and  effeel:,  to  honeft  mini- 
fters  that  fpeak  it.  Tho'  Ifaiah  brought  thele 
news,  in  a  very  plain,  powerful,  pleafent,  and 
fweet  manner,  to  the  people  he  preached  to,  , 
and  that  frequently  \  yet,in  the  midft  of  his  fweet 
prophecies,  he  breaks  out  with  this  complaint, 
Who  hath  believed  our  report?  He  is  crying  glad 
tidings  ;  yet,  taking  a  look  of  the  unbelief  of  his 
hearers  now  and  then,  he  complains  of  it  to  God, 
in  his  own  name,  and  in  the  name  of  all  the  mini- 
fters  of  the  gofpel,that  fliould  come  after  him. 

We  fhew,  that  it  was  a  very  ordinary  thing, 
where  the  gofpel  comes  in  greateft  plenty  and 
power,  for  the  hearers  thereof  to  meet  it  with 
much  unbelief;  a  truth  that  was  verified  in 
Ifaiah  his  time,and  that  he  forefaw  would  be  ve- 
rified in  the  days  of  thegofpel :  and  therefore  it's 

our  report ;    not  only  is  it  the  report  of  Ifaiah^ 
but  it  is  the  report  of  Chrifl  and  of  Paul,  who 

make  the  fame  complaint,    and  cite  the  fame 
words  of  Ifaiah  \  and,need  we  doubt  of  the  truth 

of  it,    when  Ifaiah  in  tbe  Old,   and  Paul  in  the 

New  Teftamcnt,   thusVcmplain  ?  Not  to  fpeak 

of  their,  and  our  Lord  and  Mafter,  who  came  to 

his  oxvn^and  his  own  received  him  not]&  of  whom, 

when  he  came,  they  hid,Thisis  the  heir  some  Jet 

us  kill  him  t>  need  we,  I  hy,  doubt  of  the  truth 

of  the  dodtrine,    or  to  think  it  ftrange  to  fee  it 

fo  in  our  time,  and  that  we  have  the  fame  com- 

plaint,when  the  means  (at  leaft  the  inftruments) 

are  incomparably  far  below  what  they  were  then, 

tho'  it  be  ftill  the  fame  gofpel  ? 

The  prophet's  fcope  is,  to  give  advertifement 

and  warning  to  the  hearers  of  thegofpel,  for  the 

time  to  come,  of  this  rife  evil,  even  the  aboun- 
ding of  unbelief  in  them  that  hear  it ;  i.That  he 

nay  prevent  the  lcandal  of  the  unfruitfulnefs  of 


the  word  where  it  comes.  2.  That  he  may  add. 
a  fpur  of  excitement  to  the  hearers  of  the  gof- 
pel, to  endeavour  to  make  ufe  of  it,  and  not  to 
reft  upon  means,  how  powerful  and  lively  fo- 
ever  they  be,  but  to  prefs  foreward  to  the  end 
they  aim  and  fhoot  at.  3.  That  he  may  put 
folks  to  the  trial,  and  that  they  may  be  brought 
to  look  in  upon  themfel  ves,  whether  they  be,  or 
not  be,  in  this  black  roll  of  them  that  receive 
not  the  report :  and  we  think,  if  any  thing  put 
folks  to  be  fufpicious  of  themfelves,  and  to  com- 
mune with  their  own  hearts  about  their  fours 
cftate,  this  fhould  do  it ;  efpecially,  when  they 
confider  how  this  evil  agrees  to  all  times,  and 
yet  more  efpecially  to  the  times  of  the  gofpel, 
and  how  it  is  an  evil  that  abounds,  not  only  a* 
mong  the  prophane,  but  among  thefe  who  are 
civil,and  zealous  too  for  the  righteoufnefs  of  the 
law:  It  fhould  make  them  put  themfelves  to  the 
trial,  and  not  to  take  every  thing  to  be  faith, 
that  they  fancy  to  be  faith  ;  for  either  this  do- 
ctrine is  not  true,  that  wherever  the  pofpel 
comes,  it  meets  with  unbelief  in  mod  part  of  it's 
hearers,  and  cannot  be  applied  to  this  generati- 
on ;  or,  that  there  is  much  faith  in  this  gene- 
ration that  we  live  in,  that  will  not  be  counted 
faving  faith  ;  If  all  of  you  were  believers,  there 
were  no  ground  for  this  complaint ;  and  if  we 
will  take  folks  on  their  own  word,  we  can  hardly 
get  a  perfon,  but  will  fay, he  believes  ;  fo  that  the 
generality  of  mens  hearts  run  quite  contrary  to 
this  truth  ;  and  therefore  we  fay,  it  is  the  fcope 
of  this  do&rine,  and  the  like,  to  give  folks  the 
allarm,  and  to  putthemto  fufpeft  and  try  them- 
felves.  I  do  not  mean,  that  any  mould  caft  the 
work  of  faith  where  it  is  indeed,  for  that  is  alfo 
a  part  of  our  unbelief  j  and  ordinarily,  when  un- 
belief falleth  on  the  one  fide,  the  devil  maketb 
it  up  on  the  other,  and  makes  tender  fouls  que- 
ftion  their  faith,when  they  begin  to  believe,as  if 
they  could  mend  unbelief  with  unbelief ;  *BuC 
it  is  to  fuch  that  we  fpeak;  who  cannot  be 
brought  to  fufpe&  their  faith.  Certainly  ye  will 
wonder  one  day,  that  ye  fliould  have  heard  fuch 
a  plain  truth,  and  yet  would  not  fo  much  as 
ask  your  own  hearts,  whether  there  was  reafoa 
to  fufpe<a  your  want  of  faith  ;  as  it's  faid,  that 
Chrift  mar yelkd  at  their  unbelief  wko  kar  d  bim# 

£9 


Serrh.  7.  V**&  p< 

fo  may  we  at  yours,  and  ere  long  ye  fhall  alio 
marvel  at  your  (elves  on  this  account. 

Before  we  profecute  this  ufe  and  the  reft  any 
further,  we  fhall  fpeak  to  another  do&rine,  and_ 
it  is  the  laft  that  flows  from  thefe  words,  ten- 
ding to  the  fame  fcope  to  make  us  tear  at  unbe- 
belief,  which  the  prophet  makes  fuch  a  heavy 
ground  of  complaint.  The  doctrine  then  is,  That 
if  there  were  never  fo  many  under  unbelief,  and 
never  fo  many  who  refufe  to  receive  Jefus  Chrift, 
yet  unbelief  is  a  fin^and  a  moft  finful  fin;  which, 
tho  folks  had  no  more,  will  feclude  them  fryv 
heaven.  There  were  no  grourd  for  this  com- 
plaint, if  it  were  not  fo  ;  even  as  the^  prophet 
would  have  had  no  ground  to  complain  of  the 
peoples  unbelief,  if  there  were  not  many  unbe- 
lievers ;  fo  unbelief  is  a  very  great  fin,  in  whom- 
foever  it  is,  and  makes  them  exceeding  finful. 
Or,  take  the  do&rine  thus,  If  3  a  very  great  ftn 
for  a  people,  to  whom  Chrifl  is  offered  in  this  go- 
fpel, not  to  receive  him,  and  reft  upon  him  for 
falvation,  as  he  is  offered  to  them  therein.  And 
it  arifeth  from  this  ground,  That  where  Chrift 
is  not  received,  there  the  minifters  of  the  gofpel 
have  ground  of  complaint;  for  it  fuppofes  a  great 
defect  of  their  duty,  feeing  it  is  their  duty  to 
believe,  yea,  the  great  gofpel-duty,  on  which  all 
•ther  duties  hang,  and  which  is  called  for  by 
many  ties  and  obligations :  This  is  his  command* 
went,  faith  John,  in  his  firft  epiftle,  chap,  3.  23. 
that  ye  believe  on  the  name  ofhisSonJefusChrift, 
therefore  it  mud  be  a  great  fin  not  to  believe. 

There  are  ihortly  three  things  comprehended 
in  this  doctrine  (fpeaking  now  of  unbelief,  not 
only  as  oppofite  to  hiftorical  faith,  which,  we 
commonly  call  infidelity,  but  as  it's  oppofite"  to 
faving  faith,  which  we  fhew  is  that  which  is  cal- 
led for  here)  1.  That  unbelief,  or  not  receiving 
of  Chrift,  is  a  fin,  or  a  thing  in  its  own  nature 
finful :  It's  a  fin,  as  well  as  adultery,  murder, 
dealing,  lying,  fabbath-breaking,  CSV.  are  ;  yea, 
and  in  the  aggravations  of  it,  a  fin  beyond  thefe: 
it's  as  contrary  to  the  word  and  will  of  God,  and 
is  as  contrary  to  the  Divine  Majefty,  as  drun- . 
kennefs,  murder,  adultery,  or  any  other  fin  is  j 
the  pofitive  command  of  believing  beiiag  as  pe- 
remptory, plain,  and  particular,  as  thefe  nega- 
tive ones  are,  the  breach  of  it  muft  be  as  finful. 
J2.  That  there  is  fuch  a  kind  of  fin  as  unbelief, 
.  befide  other  fins,  and  fuch  a  diftin&  duty  as  be- 
lieving, that  if  folks,  could  do  all  other  duties, 
if  this  duty  of  believing  be  wanting,  they  will 
l>e  ftill  finful,  and  there  will  be  ftill  ground  of 
complaint :  and  if  faith  be  a  particular  duty  re- 
quired, and  diftinct  from  other  duties  and  gra- 
ces, as  it's  clear  it  is,  Gah  £•  2u  then  unbelief 


Verfe  i.  31 

muft  be  a  particular  fin,  diftinclt  from  dtter  fins, 
tho'  it  hath  influence  on  other  fins,  as  faith  hath 
on  other  duties  ;   fo,  Rev.  21.  8.  it's  ranked  a- 
mong  the  mod  abominable  fins.  The  reafon  why 
we  mark  this,  is,  becaulc  there  may  be  fome,  in 
whom  fome  grols  fins,  as  adultery,  blood-fhed*. 
and  the  like,  do  reign,  and  they  get  that  name 
to  be  called  adulterers ,  murderers,  &c.    Others 
may  polfibly  be  free  of  thefe,  who  yet  have  unbe- 
lief reigning  in  them  ;    and  therefore  they  get 
that  name  to  be  called  unbelieving,  and  are  rank- 
ed with  the  groffcO  of  evil-doers.     3.  That  eve? 
many  in  the  times  wherein  the  fcriptures  were 
written,  and  in  every  age  fince,  are  found  guilty 
of  this  fin,  and  condemned  for  it,  who  are  as  to 
feveral  other  things  commended :  hence  it's  faid, 
Rom.  10.  3.  of  the,  Jews,    that  they  had  a  \eal 
cf  Cod,  which  in  itfelf  is  good,    though  net  at" 
cording  to  knowledge  ;  yet  it  was  their  main  lett 
and  obftru&ion  in  the  way  to  life,    that,  being 
ignorant  of  God's  righteoufnefs,  they  went  about 
to  eflablifb  their  own  :  For  as  much  zeal  as  they 
had  for  the  law  of  Mofes,  feeing  they  did  not  re- 
ceive Jefus  Chrift  and  his  righteoufnefs  by  faith,' 
it  made  any  other  good  thing  they  had  unaccep- 
table. And  the  reafon  why  we  mark  this,  is,  that 
folks  may  fee  that  it  is  not  only  for  grofs  fins, 
and  with  grofs  finners,  that  the  gofpel  complains 
and  export ulates  ;  but  it's  alfo  for  not  fubmitting 
unto,    and  not  receiving  the  righteoufnefs  of 
Chrift  :  and  therefore  ye  are  far  miftaken,  that 
think  your  felves  free  from  juft  grounds  of  chal- 
lenge, becaufe,  forfooth,  ye  are  free  of  murder, 
adultery,  drunkennefs,  and  the  like.    Do  ye  not 
confider,  that  unbelievers  are  in  the  fame  rank 
and  roll  with  abominable  whoremongers,  force- 
rers,  idolaters,  and  dogs  ?    And  is  not  unbelief 
contrary  to  the  command  ofGod,  as  well  as  mur- 
der, adultery,  and  thefe  other  grofs  fins?  And 
therefore  folks  think  little  of  unbelief,  tho'  it  be- 
very  rife,  if  they  be  free  of  other  grofs  fins.     4. 
We  fhall  add  a  fourth  thing  which  the  do&rine 
implies,  That  unbelief,  tho'  there  were  no  other 
fin,  is  exceeding  finful,  and  is,  Firft,  The  great 
ground  that    makes  God  expoftulate  with  the- 
hearers  of  the  gofpel,  and  that  makes  them  come 
under  the  complaint,  John  5. 40.  Te  will  not  come 
to  me,  that  ye  may  have  life ;  .and  Matth»2^,  37. 
How  often  would  J  have  gathered  you,   and  ye 
would  not !   And,  for  fubftance,  it's  the  Lord's 
great  complaint  of  mod  of  his  profefling  people, 
Pfal,  81.  11.  I amthe Zcrd  thy  God;    open  thy 
mouth  wide,  and  I  will  fill  it;    but  my  people 
would  net  hearken  to  my  voice,  and  Ifrael  would 
wne~of  m$  ;  And  then  follows,  0  that  wypsople 

bad 


h  1  Ifaiabtf. 

had  be&rkned  to  my  Voice  !    There  is  no  fin  the 
1  Lord  complains  more  of  than  this,  and  it's  the 
great  complaint  of  all  his  fervants.  Secondly,  Be- 
hold how  the  Lord  threatens  this  fin,and  punifhes 
for  it ;  fee  Pfal.  95.7.  and  Heb.  3.7.  and  Heb.  4. 
8.  where   he  fwears  in  his  wrath  againft  unbe- 
lievers, that  they  fhall  not  enter  into  his  reft  ; 
adultery  and   murder    do  not  more  certainly 
keep  men  from  heaven  than  this  fin  of  unbelief 
doth  •,  yea,  they  are  clafTed  together,  Rev.2i>  8. 
fee  alfo  Luke  12.  46.   where  the  fevered  judg- 
ment that  is  executed  is  upon  unbelievers  ;  and 
in  the  man  that  had  the  offer  of  Chrift,  and  did 
toot  receive  it,  and  put  on  the  wedding -garment, 
hlatth*  22.12, 13.  fee  it  alfo  in  the  words  that  are 
pronounced  againft  Chora\in,Bethfaida,2LX\a\  Ca- 
frrnaum,  Matth*  1 1.  and  our  bleffed  Lord  Jefus 
loves  not  (to  fpeak  fo)  to  pronounce  woes,  but  to 
Hefs  his  people  ;  yet  when  they  have  the  offer 
•i  life  thro*  him,  and  will  not  receive  it,  he  pro- 
Iflunces  wo  after  wo  upon  them ;  and  of  what 
ort  were  they  ?  even  beyond  thefe  that  came  u- 
^on  Tyrus  and Sidon,wpon  Sodom  and  Gomorrah  : 
we  think  fuch  threatnings  as  thefe  fhould  make 
folks  not  to  think  unbelief  a  light,  or  little  fin  ; 
or,  that  there  is  any  ground  of  quietnefs,  fo  long 
as  they  are  in  a  fdf-righteous  condition,and  have 
not  their  peace  made  with  God  through  Chrift. 
Thirdly,  Look  further,to  the  greatnefs  of  this,  in 
the  ftrange  names  that  the   Lord  puts  upon  it, 
I  John  5 . 1 1 .  He  that  believes  not, hath  made  Gcd 
a  liar;  and  is  there  any  fin  that  hath  a  groffer 
name,  or  effect  than  this  ?  for  it  receives  not  the 
report  which  he  hath  given  of  his  Son  :  he  tells 
folks  that  happinefs  is  to  be  gotten  in  him  only, 
and  they  think  to  be  happy  tho'  they  take  another 
way  ;  they  believe  not  the  report,  for  if  they  be- 
lieved it,  they  would  receive  Chrift  as  their  life. 
See  further  what  names  are  given  to  it,  Heb.6. 6. 
and  Heb,  10.  20.  which  tho'  they  be  there  given, 
with  other  aggravations  of  finning  willfully \witb 
£efpite,&c,  with  refpecl:  to  the  unpardonable  fin, 
yet  who  are  they  that  live  under  the  gofpel  and 
believe  not, but  in  a  great  meafure  they  will  be 
found  capable  of  moft  of  them  at  leaft  ?  It's  cal- 
led a  crucifying  of  the  Son  of  God  aftejh,  a  putting 
him  to  open  fhatne,f£c.  and  who  are  they  that  do 
this,and  on  what  ground  ?  It's  unbelievers  thro' 
their  unbelief;  they  think  not  Chrift  worth  the 
laving,  and   reject  all  that  is  fpokenof  him,  and 
cry,  Away  voith  him,  as  the  Jew s  did ;  and  as  to 
their  particular  guilt,  they  crucifie  him,  for  they 
cannot  refufe  him,  without  affronting  him  ;  and 
can  there  be  fuch  an  affronting  of  him,  as  when 
he  condefcends  fo  very  low,  to  think  fo  little 


Ver(*e  u  Serm.7. 

of  him?  fourthly,  Confider  the  expreffions, 
under  which  he  fets  out  his  being  affe&ed 
(to  fay  fo)  with  this  fin  ;  he  was  fo  affected  with 
it,  Mark  3.  5.  that  it's  faid,  He  w as  grieved  for 
their  unbelief-.  He  had  had  many  forrows  and 
griefs,  and  fuffered  many  things,  but  this  grie- 
ved him  fome  way  more  than  all  did.  And  it's 
faid,  Mark  6.  6.  That  he  marveled,  becaufe  of 
their  unbelief',  it's  not  faid  that  he  marvelled  at 
their  adulteries,  and  their  grofs  fins  ;  but  that, 
when  he  was  taking  fuch  a  convincing  way  to 
^emonftrate  to  them  hisGod-head,yet  they  would 
not  believe  on  him,  he  marvelled  at  that  ;  %o\ 
Luke  19,41.  it's  faid,  that  when  he  camenearto 
Jerufalem,  he  wept  over  it',  and  why?  the  fol- 
lowing words  tell  us,  0  that  thou  had  known  in 
this  thy  day,  the  things  that  belong  to  thy  peace  ! 
That  is,  O  that  thou  hadft  believed,  and  recei- 
ved the  gofpel,  at  leaft  in  this  thy  day,  (tho" 
thou  did  it  not  before)  when  thou  wert,and  art 
fo  plainly  and  powerfully  called  to  this  duty  ;  and 
ye  may  know  that  it  behoved  to  be  fome  great 
thing  that  made  him  to  weep,  when  all  that  the 
devil,  and  Pontius  Pilate  and  the  Jews  could 
do,  made  him  not  to  weep.  It's  faid,  Mattb.  1 1. 
that  he  upbraided  thefe  cities  that  he  had  preach- 
ed much  in,  on  this  ground ;  fure,  when  be 
that  gives  liberally,  and  upbraids  none,  does  up- 
braid for  this  fin,  it  ihews  how  much  he  was 
prelfed  with  it.  And,  Luke  14.  21.  it's  faid  of 
this  fin  that  it  angred  him,  and  he  is  not  eafily 
angred  :  Sinners  need  not  fear  to  anger  him,  by 
coming  to  him  ;  but  when  they  come  not,  he  is 
angry.  It's  faid,  Matth.22.  7.  He  was  wroth  at 
this  fin  ;  and  it's  on  this  ground,  that,  Pfal.  2. 
12.  we  are  bidden,  Kifs  the  Son,  left  be  be  angry , 
that  is,  to  exercife  faith  in  him  ;  for  if  we  do  it 
not,  he  will  be  angry,  and  we  will  perifh.  There 
are  other  aggravations  of  this  fin,  which  we 
leave  till  we  come  to  the  application. 

Ufe  1.  Is  there  not  as  much  here,  tho' folks 
had  no  more  but  their  unbelief,  as  may  make 
them  know,  it's  an  evil  and  bitter  thing,  and  as 
may  make  them  fear  at  it,  and  ilee  from  it,  and 
to  fear  left  they  be  found  under  the  guilt  of  it, 
when  called  to  a  reckoning  ;  efpecially  when  un- 
belief is  fo  rife,  that  but  few  iufpe&  themfelves 
or  fear  it;  there  is  hardly  any  ill,but  ye  will  foon- 
•  ner  take  with  it,  than  this  of  unbelief;  and 
there  is  no  duty  nor  grace  that  ye  more  readily 
think  ye  perform  and  have,  than  this  of  faith  ; 
and  it  is  come  to  that  height,  that  folks  think 
they  believe  always,  and  know  not  what  it  is  to 
misbelieve  :  Do  ye  think  that  this  prefumptuous 
and  fancied  faith  will  be  counted  for  faith,  or 

that 


Serm  7.  Ifaah  $3« 

that  Chrift,  who  fifts  faith  narrowly,,  will  let  it 
pafs  for  faving  faith  ?  no  certainly. 

Ufe  2.  Is  there  not  here  ground  of  advertife- 
ment,  wakening,  roufmg,  and  allarming  to  ma- 
ny, that  think  themfclves  free  of  ether  challen- 
ges ;  if  the  Spirit  were  coming  powerfully  to 
convince  of  fin,  it  would  be  of  this,  Becaufethey 
believe  not,  as  it  is,  f-ohn  16.  9.  and  we  are  per- 
fwaded  many  of  you  had  need  oC  this  convicti- 
on, that  never  once  queftions  your  having  of 
faith,  or  care  not  whether  ye  have  it  or  not. 
Put  thefe  two  do&rines  together,  That  unber 
licrf  is  an  abominable  fin,  and  that  it's  notwith- 
ftanding a  very  rife  fin,  and  let  them  fink  deep 
into  your  hearts,  and  they  will  put  you  to  other 
thoughts  of  heart  ;  if  this  plain  truth  of  God 
prevail  not  with  you,  we  know  not  what  will 
do  it  :  But  the  time  cometh  when  ye  fhall  be 
undeniably  convinced  of  both,  that  unbelief  is 
a  great  fin,  and  that  it  is  a  very  rife  fin  ;  and  of 
this  alfo,  that  it  is  an  abominabl«  and  lothfom 
thing,  and  very  prejudicial  and  hurtful  to- you. 

Ufe  3.  And  therefore,  a  third  ufe,  If  it  be  fo, 
let  us  ask  this  queftion,  How  comes  it  to  pafs, 
that  fo  many,in  trying  their  ftate,and  in  ground- 
ing of  it,  lay  fo  little  weight  on  faith,  and  think 
fo  little  of  unbelief  ?  lam  fpeaking  to  the  gene- 
rality of  you,  and  let  not  others  wrong  themfelves, 
nor  miftake  the  intent  of  this  fcripture  ;  how  is 
it,  I  fay,  that  the  generality  of  you  that  hear 
this  gofpel  come  under  this  common  and  epi- 
demick  temper,  or  rather  diftemper,  to  main- 
tain your  peace  and  confidence,  when  ye  can 
(in  the  mean  time)  give  fo  little  proof  of  it  ? 
Think  ye  that  faith  cannot  be  a  muling,  or  mi- 
ftaken,or  that  it  is  ordinary  and  common,  or  that 
it  isindifFcrent,whether  ye  have  it  or  not?  we  are 
perfwaded  that  many  of  you  think,that  if  ye  have 
a  good  mind  (as  ye  call  it  )  and  a  fquare  civil  bo- 
red walk,  and  keep  dill  your  good  hope,  that  all 
will  be  well  ;  ye  never  doubt,  nor  queftion  whe- 
ther ye  have  received  Chrift  or  not  :  but  if  un- 
belief ly  in  your  bofom,(Imean  not,doubting  def- 
-'peration,or  queftioning  of  the  God-head,but  the 
not  receiving  of  Chrift,and  his  righteoufnefs)tho' 
ye  had  more  than  ordinary  hypocrites  liave,  ye 
will  for  this  fin  of  unbelief  find  your  felves  under 
the  (landing  curfe  of  God;  for  our  Lord  hys,Jchn 
3.1 8. He  that  believes  not, is  condemned  already  ; 
and  v.  36.  The  wrath  of  God  abideth  on  him. 

In  preffing  of  this  Ufe,  I  fhall  (hew,  by  a  few 
aggravations  of  this  fin,why  the  Lord  layeth  fo 
ouich  weight  upon  it,  and  that,not  fo  much  as  it 
oppoieth  raith,asitis  a  condition  of  the  covenant 
of  grace,  and  a  mean  to  unite  us  to  Chrift  ;  but 
mainly  as  it  is  a  fin  thwarting  his  command  : 


Verfe'i.  33 

And,  1.  It  thwarteth  with  both  the  law  and  the 
gofpel  ;  it  thwarteth  with  the  commands  of  the 
firft  table,  and  Co  is  a  greater  fin  than  murder 
or  adultery,  nay  than  fodomy,  tho' thefe  be 
great,  vile  and  abominable  fins :  which  may  be 
thought  ftrange,  yet  it's  true  •,  it  makes  the  per- 
fon  guilty  of  it  more  vile  before  God,  than  a 
Pagan-fodomite  ;  the  nature  of  the  fin  being 
more  hainous,  as  being  againft  the  firft  table  of 
the  law,  in  both  the  firft  and  fecond  commands 
thereof ;  it  being  by  faith  in  God.  that  we  make 
God  our  God,  and  worfhip  God  in  Chrift  accep- 
tably. Next,  it's  not  only  a  iin  againft  the  law, 
but  a  fin  againft  the  gofpel,  and  the  prime  flower 
(to  fpeak  fo)  of  the  gofpel;  it  comes  in  contra- 
di&ion  to  the  very  defign  of  the  gofpel,-  which 
is  to  manifeft  the  glory  of  the  grace  of  God,  in 
bringing  finners  to  believe  on  Chrift,  and  to  be 
faved  through  him ;  but  he  can  do  no  great 
things  of  this  fort  amongft  unbelieving  people, 
becaufe  of  their  unbelief;  itbindeth  up  his  hands, 
as  it  were,  (to  fpeak  Co  with  reverence)  that 
he  cannot  do  them  a  good  turn.  2.  It  ftrikes 
more  narrowly  againft  the  honour  of  God,  and 
of  the  Mediator,  and  doth  more  prejudice  to  the 
miniftry  of  the  gofpel,  and  caul'eth  greater  de- 
finition of  fouls,  than  any  other  fin.  It's  pof- 
fible,  notwithftanding  of  other  fins,  that  Chrifc 
may  have  fatisfaftion  for  the  travel  of  his  foul, 
and  there  may  be  a  relation  bound  up  betwixt 
him  and  finners  notwithftanding  of  them;  but 
if  this  fin  of  unbelief  were  univerfal,  he  fhould 
never  get  a  foul  to  heaven  :  the  falvation  of  fouls 
isca.\]ed,thepleafurecftbeLord,b\itthisobftru&$ 
it,  and  clofeth  the  door  betwixt  finners  and  ac- 
cefs  to  God.  It  ftrikes  alfo  at  the  main  fruit  of 
the  miniftry,  it  makes  them  complain  to  God, 
thakthe  word  is  not  taken  off  their  hand:  it  fru- 
ftrates  the  very  end  of  the  miniftry,and  it  comes 
neareft  the  deftruAion  of  immortal  fouls  ;  we 
need  not  fay,  it  brings  on,  but  it  holds  and  keeps 
on  the  wrath  of  God  on  finners  for  ever, He  that 
believeth  net  (as  we  fhew  before  from  John  3.)/$ 
condemned  already, and  thi  wrath  of  God  abided 
en  him*  3.  More  particularly,  There  is  nothing 
in  God,(even  that  which  is  moft  excellent  in  him, 
if  we  may  fpeak  £0,  not  accepted;  but  it  ftrikes  a- 
gainft  it :  it  ftrikes  againft  hisgrace,andfruftrates 
that ;  when  Chrift  is  not  received,  fome  fort  and 
degree  of  defpite  is  done  to  the  Spirit  of  grace  ; 
unbelievers  thwart  with  him  in  the  way  of  his 
grace,  and  will  have  no  fpiritual  good  from  him: 
It. comes  in  oppofition  to  his  goodnefs ;  for,where 
unbelief  reigns,  he  hath  no  accefs,  in  a  man~ 
ner>  to  communicate  it  .•  It  ftrikes  againft  his 
p  faith* 


34  Jfaiab  fc.- 

faithfulnefs  j  there  is  no  weight  laid  on  his  pro- 
miles,  ij.  counts  him  a  liar  .*  In  a  word,  it  ftrikes 
againll  all  his  attributes.  4.  There  is  no  fin 
that  hath  fuch  a  train  of  Tad  confluences  fol- 
lowing on  it :  it's  that  which  keeps  all  other  iins 
lively  ;  for  none  hath  vi&ory  over  any  fin  but 
the  believer:  the  unbeliever  lies  as  a  bound'flave 
to  every  fin,  and  it's  impoilible  to  come  to  the 
acceptable  performance  of  any  duty  without 
faith,  for  none  can  come  fuitably  to  any  duty 
without  a  promifc,  and  can  any  but  a  believer 
comfort  himfelf  in  ufc  making  of  any  promife  ? 
We  fliall  clofe  our  difcourfe,  with  {peaking 
a  word  to  that  which  we  hinted  at  before,  even 
to  let  you  fee,  not  only  the  rifenefs  of  unbe- 
lief, but  the  great  hazard  that  flows  from  it,  and 
the  exceeding  great  evil  of  it.  If  we  be  only 
convinced  of  the  rifenefs  of  it,  it  will  not  much 
trouble  us,  except  we  be  alfo  convinced,  and 
believe  the  hazard  of  it:  but  if  we  were  con- 
vinced of  both,  thro'  God's  blcffing  it  might  af- 
fe&  us  us,  more  and  neceflitate  us  to  make  more 
ufe  of  Chrift.  Ye  that  (land  yet  at  a  diftance 
from  Chrift,  can  ye  endure  to  ly  under  this  great 
guilt,  and  ground  of  controverfie  that  is  betwixt 
him  and  you  ?  do  ye  think  little  to  hazard  on  his 


Verfe  I.  Scrm.  S. 

upbraidings  and  woes^even  fuch  woes  as  are  be- 
yond thefe  that  came  on  Sjdom,  the  heavy  curfe 
and  malediction  of  God  ?  and  yet  we  fay  to  you 
who  are'moft  civil,  difcreet.  formal,  and  blame- 
lefs  in  your  converfaticn,  if  there  be  not  a  flee- 
ing in  earneft  to  Chriil:,  and  an  exercifing  of 
faith  on  him,  the  wrath  of  God  not  only  waits 
for  you,  but  it  abides  on  you.  O  tremble  at 
the  thoughts  of  it  ;  it  were  better  to  have  your 
head  thruft'in  the  fire,  than  your  fouls  and  bo- 
dies to  be  under  the  wrath  and  curfe  of  God  for 
ever.  It's  not  only  the  ignorant,  prophane, 
drunkard,  fwearer,  adulterer,  whoremonger,  C5v! 
that  we  have  to  complain  of,  and  expoftulate 
with,  but  it's  the  unbeliever,  who,tho'  he  be  lift 
up  to  heaven,  fhall  be  cad  down  to  the  pit  of 
hell.  If  ye  ask,  What  is  all  this  that  we  would 
be  at  ?  it's  only  this  in  a  word,  we  would  have 
you  receiving  Chrift ;  if  ye  think  that  unbelief 
is  an  exceeding  great  evil,  and  that  it's  an  hor- 
ribly hazardous  thing  to  ly  under  it,  then  hafte 
you  out  of  it  to  Chriil ;  O  !  hafte,  hafte  you  out 
of  it  to  Chrift  ;  kifs  the  Son,  left  be  be  angry  ; 
embrace  him,  yield  to  him ;  there  is  no  other 
poflible  way  to  be  free  of  the  evil,  or  to  pre- 
vent the  hazard. 


SERMON    VIII. 

Kaiah  liii.  1.    Who  hath  believed  cur  report?    and  to  whom  is  the  arm  of  the  Lord  revealed  I 


IT's  a  great  encouragement  and  delight  to  the 
minifters  of  thegofpel,  and  it's  comfortable 
and  refrefhing  to  hearers,when  the  meffage  ofthe 
gofpel  is  received,  and  our  Lord  Jefus  Chrift  is 
welcomed;  but  on  the  contrary,  it's  burdenfom 
&  heavy,  when  there  are  few  or  none  that  believe 
arid  receive  the  report,  when  their  labour  and 
flrength  is  fpent  in  vain,  and  when  all  the  affem- 
bjings  of  them  together,  that  hear  the  word  of 
the  gofpel,  is  but  a  treading  ofthe  Lord's  courts 
in  vain  :  if  there  were  no  more  to  prove  it,  this: 
complaint  of  Ifaiab,  ipeaking  in  his  own  name, 
and  in  name  of  all  the  minifters  of  the  gofpel,  is 
lufficient ;  for  as  comfortable  meffages  as  he  car- 
ried (and  he  carried  as  comfortable  meffages  as 
any  that  we  hear  of)  yet  there  was  a  general 
r.on-profiting  by  the  word  of  the  gofpel  in  his 
mouth.  When  we  meet  with  fuch  words  as 
thefe,  our  hearts  fliould  tremble,  when  we  conr 
fider,  how  general  and  rife  an  evil  unbelief,  .and 
the  not  receiving  of  Chrift,  is ;  how  horrible 
a  fin,  how  abominable  to  God>  and  how  hazar- 
1  dous  and  deftru&ive  to  our  felves,  it  is  ;  and 
how-#Rf  e  a  thing  it  is  to  fee,  or  find  any  number 
Relieving  and  receiving  this  meflageof  the  gofpel. 


We  fpoke  from  thefe  words  to  thefe  doBrinest 
Firft,  That  where  the  gofeel  comes,  it  makes 
offer  of  Jefus  Chrift  to  all  that  hear  it.  Secondly, 
That  the  great  thing  called  for,  in  the  hearers 
ofthe  gofpel,  is  faith  in  him.  Thirdly,  That  yet 
notwithstanding,  unbelief  is  an  exceeding  rife 
evil  in  the  hearers  of  the  gofpel.  Fourthly,  That 
it's  a  very  finful,  heavy  and  fad  thing,  not  to  re- 
ceive Chrrift,  and  believe  in  him.  All  which 
are  implied  in  this  fhort,  but  fad  complaint^ 
Who  hath  believed  our  report  ? 

We  would  now  profecute  the  ufe,  and  fcope 
of  this.  Thelaft  ufc  was  an  ufe  of  convi&ion 
of,  and  expoftulation  with,  the  hearers  of  the 
gofpel,  for  their  being  fo  fruitlefs  under  it ; 
ierving  to  difcover  a  great  deceit  among  hearers, 
who(think  they  believe,and  yet  do  it  not;whenc<? 
it  is  that  fo  many  are  miftaken  about  their  fouls 
ftate,  and  moft  certainly  the  generality- are  mi- 
ftaken, who  live,  as  if  believing  were  a  thing 
common  to  all  profeffors  of  faith;  while  as  it  is 
fo  rare,  and  there  are  fo  very  few  that  believe. 

The  next  ufe  is,  an  ufe  of  exhortation  to  you, 
That  feeing  unbelief  is  fo  great  an  evil,ye  would 

by- 


5erm.  8.     .  Ifaiah  ^3. 

by  all  means  efchew  it  ;  and  feeing  faith  is  the 
only  way  to  receive  Chrift,  and  to  come  at  life 
thro'  him,  ye  would  feek  after  it,  to  prevent 
the  evil  of  unbelief :  this  is  the  fcope  of  the 
words,  yea,  and  of  all  our  preaching,  that  when 
Chrift,  and  remiflion  of  fins  thro'  him,  is  preach- 
ed to  you,  ye  would  by  faith  receive  him,  and 
•  reft  upon  him,  fer  obtaining  right  60  him  and  to 
the  promifes,  and  for  preventing  of  the  threat- 
nings  and  curfes  that  abide  unbelievers.  We  fhall 
not  again  repeat  what  faith  is  ;  only  in  fhort  it 
comes  to  this,  that  feeing  Chrift  hath  fatisiied 
juftice  for  finners,  and  his  fatisfa&ion  is  offered 
in  the  gofpel  to  all  that  will  receive  it,even  to  all 
the  hearers  of  the  gofpel;  that  flnners,in  the  fight 
and  fenfe  of  their  loft  condition,  would  flee  into 
him,  receive  and  reft  upon  him,  and  his  fatis- 
fa&ion,  for  pardon  of  fin,  and  making  of  their 
peace  with  God.  Is  there  need  of  arguments  to 
perfwade  you  to  .this?  If  ye  be  convfnced  of  your 
■iinfulnefs,and  of  your  loft  eftate  without  Chrift, 
and  that  there  is  a  judgment  to  come,  when  fin- 
ners muft  appear  before  him,  and  be  judged  ac- 
cording to  that  which  they  have  done  in  the  bo- 
dy; and  if  yet  have  the  faith  of  this,  that  finners 
that  are  not  found  in  Chrift,  cannot  ftand  (as, 
by  the  way,  wo  to  that  man  that  is  not  found 
in  him,  if  it  were  a  Paul ;  For  even  he,  he  is 
only  happy  by  being  found  in  him,  not  having 
his  own  righteoufnefs,  but  Chrift's)  and  with- 
al, that  there  is  no  other  way  to  be  found  in 
him  but  by  faith  (which  is  that  which  Paul 
hath  for  his  main  fcope,  Phil.  3.  9,  10.)  Then, 
to  be  found  in  him  by  faith,  fhould  be  your 
main  work  and  ftudy  ;  this  is  that  we  fhould 
defign  and  endeavour,  and  to  this  we  have  accefs 
by  the  gofpel ;  and  it  is  in  fhort,  to  be  denuded 
of',  and  denied  to  our  own  righteoufnefs,  as  to 
any  weight  we  lay  upon  it  for  our  juftification 
before  God,and  to  have  no  other  thing  but  Chrift's 
righteoufnefs,  offered  in  the  gofpel,  and  receiv- 
ed by  faith,  to  reft  upon  for  juftification,  and 
making  of  our  peace  withGod:  This  is  it  that  we 
command  you  to  flee  to,and  by  all  means  to  feek 
an  intereft  in,  that  when  the  gofpel  makes  offer 
of  Chrift,  and  righteoufnefs  thro'  his  fatisfa&i- 
on,  and  commands  you  to  believe  in  him,  when 
it  lays  him  to  your  door,  to  your  mouth  and 
heart,  that  ye  would  roll,  and  lay  your  felves 
over  onhim,  for  the  making  of  your  peace,  and 
the  bearing  of  you  thorow  in  the  day  of  your 
reckoning  before  the  tribunal  of  God. 

That  we  may  fpeak  the  more  clearly  to  this 
ufc,  we  fhall  fhortly  fhew  you,  1.  What  ground 
a  loft  finner  hath  to  receive  Chrift,  and  to  lip- 
pen  to  him.    2.  What  warrants  and  encourage- 


Verfe  1.  35 

ments  a  finner  hath  to  lean  and  lippen  to  this 
ground.  3.  We  fhall  remove  a  doubt  or  two, 
that  may  ftand  in  the  way  of  finners  refting  on 
this  ground.  4.  We  fhall  give  fome  dire&ions 
to  further  you  to  this.  And,  5.  We  fhall 
give  you  fome  chara&ers  of  one  that  is  tenderly 
taking  this  way  of  believing.  And  becaufe  this 
is  the  way  of  the  gofpel,  and  we  are  fure  there 
is  not  a  word  ye  have  more  need  of,  or  that 
thro'  God's  blefling  may  be  more  ufeJul,  and 
there  is  not  a  word  more  uneontrovertible,which 
all  of  you  will  affent  to  the  truth  of,  to  wit,  that 
there  is  a  great  good  in  believing,  and  a  great 
evil  in  unbelief, we  would  exhort  you  the  more 
ferioufly  to  lay  it  to  heart :  O !  think  not  that 
our  coming  to  fpeak  and  hear,  is  for  the  fafhion, 
but  to  profit;  caft  your  (elves  therefore  open 
to  the  exhortation,  and  let  the  word,  of  faith 
fink  down  into  your  hearts>  confidering  that 
there  is  nothing  you  have  more  need  of  than 
of  faith,  and  that  ye  will  not  find  it  fafe  for  you 
to  hazard  your  fouls  on  your  own  righteoufnefs, 
or  to  appear  before  God  without  Chrift's  righ- 
teoufnels,and  that  the  only  way  to  come  by  it  is 
faith  :  This  may  let  you  fee  the  neceflity  of  be- 
lieving, and  that  it  is  of  your  concernment  to 
try  how  it  is  with  you  as  to  that ;  and  therefore, 
again  and  again,  we  would  exhort  you  in  the 
fear  of  God,  that  ye  would  not  negle£  fo  great 
a  falvation,  which  through  faith  is  to  be  ob- 
tained, but  lay  it  to  heart,  as  ye  would  not 
have  all  the  fervants  of  God,  who  have  preached 
the  gofpel  to  jou,  complaining  of  you.  It  is  our 
bane,  that  we  fufpeet  not  our  felves  ;  and  indeed 
it  is  a  wonder,  that  thefe  who  have  immortal 
fouls,  andprofefs  faith  in  Chrift,  fhould  )-et  live 
fo  fecure,  and  under  fo  little  care,  and  holy  fo- 
licitude  to  know,  whether  they  have  believed  or 
not,  and  fhould  with  fo  little  ferious  concerned- 
nefs,  put  the  matter  to  a  trial  :  But  we  proceed 
to  the  particulars  we  propofed  to  fpeak  to. 

And  firft  to  this,  That  ye  have  a  good  folid 
ground  to  believe  on  ;  for  clearing  of  which,we 
would  put  thefe  together.  ?.  Thefulnefs  andfuf- 
iiciency  of  the  Mediator  Jefus  Chrift,  in  whom 
all  the  riches  of  the  gofpel  are  treafured  up,  in 
whom,  and  by  whom- our  happinefs  comes,  and 
who  wants  nothing  that  may  fit  him  to  be  a  Savi- 
our, who  is  able  tofave  to  the  uttermoft  all  that 
come  unto  God  by  him*  2.The  well-orderednefs, 
freenefs,andfulnefsofthe  covenant  of grace,w here- 
in it  is  tranfa&ed,  thatthefulnefs,  that  is  in  the 
Mediator  Chrift,fliall  be  made  forthcoming  to  be- 
lievers in  him;  and  by  which  loft  finners3that  by 
faith  flee  unto  him,  have  a  folid  right  to  his  fa- 
F  2  tis- 


3  5  Jfalab  ft, 

tisfacYion,  which  will  bear  them  out  before  God  ; 
by  which  tranfa<5Uon,Chrift's  fatisfa&ion  is  made 
as  reallv  theirs,  when  by  faith  it  is  clofed  with, 
as  if  they  hadfatisfied  and  paid  the  price  thcm- 
felves,  2  Cor  "J.  2i.  He,wbo  knew  no  fin, was  made 
fin  for  us, that  we  might  be  made  tberighteoufnefs 
of  God  in  him.  And  this  coniideration,of  the  le- 
gality and  order  of  the  covenant,  ferves  exceed- 
ingly to  clear  our  faith  as  to  the  ground  of  it, 
becaufe  by  this  covenant  it's  tranfa&ed  and  a- 
greed  upon,  that  Chrift  {hall  undergo  the  penal- 
ty, and  that  the  believer  in  him  fhall  be  recko- 
ned the  righteous  perfon  :  if  there  be  a  reality  in 
ChrilVs  death  and  fatisfa&ion  to  julHce,  if  he 
hath  undergone  the  penalty  and  paid  their  debt, 
there  is  a  reality  in  this  tranfa&ion,  as  to  the 
making  over  of  what  he  hath  done  and  fuffered, 
to  believers  in  him  ;  and  the  covenant  being 
fure  and  firm  as  to  his  part,  he  having  confirm- 
ed it  by  his  death,  it  is  as  fure  and  firm,  as  to 
the  benefit  of  it,  to  the  believer  in  him.  3.  The 
nature  of  the  offer  of  this  grace  in  the  gofpel, 
and  the  nature  of  the  gofpel,  that  makes  the 
offer  of  the  fulnefs  that  is  in  Chrift;  by  vertue  of 
the  covenant :  It  is.  the  word  of  God,  and  hath 
his  authority,  when  we  preach  it  according  to 
his  command,  as  really  as  when  he  preached  it 
himfelf  in  Capernaum,  or  any  where  elie  :  even 
as  the  authority  of  a  king  is  with  his  ambauador, 
according  to  that,20r.5  penult  V.We  arc  ambaf- 
fadors  for  Cbrift-^as  tbo'  G  od  did  befeech  you  by  us\ 
there  is  the  lather  %  warrant  and  name  interpo- 
sed ;  and  for  the  Son's,  it  follows,  We  pray  you  in 
Cbrift's  flead  be  ye  reconciled  to  God.  Add  to 
this,  the  nature  of  the  offer,  and  the  terms  of 
it ;  there  is  no  condition  required  on  our  part, 
as  the  precife  condition  of  the  covenant,  but  be- 
lieving: Now,when  thefe  are  conjoined, we  put  it 
to  your  confcience,if  ye  have  not  a  good  ground 
to  lippen  to,  and  a  fufficient  foundation  to  build 
on ;  and  if  fo,  it  ought  tobe  a  powerfully  attra- 
ctive motive  to  draw  you  to  believe  in  him,  and 
to  bring  you  to  reft  on  him  by  believing. 

Secondly,  We  have  alfo  many  warrants  and 
encouragements  to  ftep  foreward,  and  when 
Chrift  in  his  fulnefs  lays  himfelf  before  you,  to 
roll  over  your  felveson  him,and  to  yield  to  him : 
If  we  could  fpeak  of  them  fuitably,they  are  fuch 
as  may  remove  all  fcarring  that  any  might  have 
in  coming  to  .him,  and  may  ferve  to  leave  others 
inexcufable,  and  unanfwerably  to  convince  them, 
that  the  main  obftru&ion  was  in  themfelves,  and 
that  they  would  not  come  unto  him  for  life  ;  he 
called  to  them,  but  none  would  exalt  him.  1. 
Do  ye  not  think  that  the  offer  of  this  gofpel  is  a 
fWficient  warrant,  and  ground  of  encouragement 


Verfe  r.  SeiW  .% 

to  believe  on  him?  and  if  it  be  fo  to  others,ought 
it  not  to  be  a  fufficient  warrant  and  encourage- 
ment to  you?  when  he  fays,P/i/.  81.10.  Open  thy 
mputh  wide, and  I  will  fill  it :  what  excufe  can  ye 
have  to  fhift  or  refule  the  offer  ?  ij:ye  think  Chirit 
real  in  his  commands,  is  he  not  as  real  in  his 
offers  ?  2.  He  hath  fo  ordered  the  adminiftrati- 
on  of  this  gofpel,  as  he  hath  purpofely  preven- 
ted any  ground  that  folks  may  have  of  icarring 
to  clofe  with  Chrift  •,  he  hath  fo  qualified  the  ob- 
je&s  of  this  grace  in  the  gofpel,  that  thefe  in  all 
the  world  that  men  would  think  ihould  be  feclu- 
ded,  are  taken  in  to  be  fharcs  of  it  ;  tor  it's  fin- 
nersjcfl  finners,f elf- deftr  oyer  s,  ungodly,  tbefbeep 
that  have  wandred,  the  poor,  the  needy yt be  naked% 
the  captives,  the  prifomrs,  the  blind,  &c.  accor- 
ding to  that  oUfa.  61,  1,  i.The  Spirit  of  the  Lord 
God  is  upon  me  *,  he  bath  fent  me  to  preach  glad 
tidings  to  the  meek  or  poor,  to  bind  up  the  broken- 
hearted, to  proclaim  liberty  to  the  captives,  tbs 
opening  of  the  prifon  to  them  tfiat  are  bound,  &c. 
And  lfa.  55.  1.  thefe,  who  are  invited  to  come  to 
the  cried  fair  of  grace,  are  fuch  as  are  thirfty,and 
fuch  as  want  money  \  who  among  men  ufe  to  be 
fccluded,  but  in  grace's  market  they  only  are  wel- 
come ;  it's  to  them  that  grace  fays,  Ho,come,an& 
Rev.  22,.  17.  Whofoever  will,  let  him  come  arid 
tale  of  the  water  of  life  freely.  It's  not  only,  to 
fay  fo  with  reverence,  thefe  whom  he  willeth, 
but  it's,  whofoever  will :  and  (o,  if  thou  wilt 
come,  grace  puts  the  offer  into  thy  hand,  as  it 
were,to  carve  on  ;  to  let  us  kn»w,that  he  allows 
ftrong  confolation  to  believers,  and  that  either 
the  hearers  of  this  gofpel  fhall  believe,  or  be  left 
without  all  excuie.  He  hath  it  to  fay,  as  it  is, 
lfa.  ^.Wbat  could  I  have  done  to  my  vineyard,that 
1  have  not  done  f  if  ye  had  the  offer  at  your  own 
carving,what  could  ye  put  more  in  it  I  it  cannot 
be  more  free  tha~n  without  money,  it  cannot  be 
be  more  ferioufly  preffed  than  with  a  Ho,  and 
Oyes,to  come.  Sometimes  he  complains,  as  John 
5.  40.  Te  will  not  come  to  me,  that  ye  might  have 
life  ;  and  fometimes  weeps  and  moans,  becaufe 
finners  will  not  be  gathered,  as  Luke  19.  41,  42. 
and  Mattb.  23.  37«Can  there  beany  greater  evi- 
dences of  reality  in  any  offer  ?  A  third  warrant 
is  from  the  manner  and  form  of  ChrilVs  admini- 
ftration  :  he  hath  condefcended  to  make  a  cove- 
nant and  many  promifes,  to  draw  folks  to  be- 
lieve \  to  which  he  hath  added  his  oath,fwearing 
by  himfelf,  when  he  had  not  a  greater  to  fwear 
by,fbr  our  confirmation  and  confolation,  as  it  is, 
Hsb.6.  16,  17.  And  among  men,  ye  know,  that 
an  oath  puts  an  end  to  all  controverfy ;  and  what 
would  ye,  or  could  ye  feek  more  of  God,  than 

his 


Scrm.  S.  V*iab  K- 

bis  faying,writing,  and  fwearing  ?  he  hath  done 
■all  this,  that  tbe  heirs  ofpromife  may  haveflrong 
£(ififolation>  who  are  fled  for  refuge  to  the  bopefet 
before  them*  O !  will  ye  not  trow  and  credit  God, 
when  he  fwears  ?  Among  other  aggravations 
of  unbelief,  this  will  be  one,  that  by  it  ye  make 
Cod  not  only  a  liar,  but  perjured  \  a  heavy,  hai* 
nous,  and  horrid  guilt  on  the  {core  of  all  unbe- 
lievers of  this  gofpel.  4.  To  take  away  all  con- 
.troverfy,  he  hath  interpofed  his  command,  yea, 
.it's  the  great  command,  and  in  a  manner,  the  one 
rcommand  of  the  golpel,  i-  fahn  3.  2?.  This  is  bis 
commandment  ^that  ye  believe  en  tbe  name  of  his 
Son  JcfusCbrifi  ;  and  therefore  the  offer  or'  the 
golpel,  and  promulgation  of  it,  cometh  by  way 
of  command,  Ho>  come,  believe,  &c.  whereby  the 
Lord  would  tell  the  hearers  of  the  gofpel,  that 
it  is  not  left  to  their  own  option,  or  as  a  thing 
.indifferent  to  them, to  believe,  or  not  to  believe  ; 
but  it's  laid  on  them  by  the  neceflity  of  a  com- 
mand to  believe  ;  and  if  ye  think  ye  may  and 
ihould  pray,fan£Hfy  thefabbath,or  obey  any  other 
command,  becaufe  he  bids  you,  there  is  the  fame 
authority  enjoyning  and  commanding  you  to" 
believe,  and  as  great  neceflity  lieth  on  you  to 
give  obedience  to  this  command,as  to  any  other; 
do  not  therefore  think  it  humility  not  to  do  it, 
for  obedience  is  better  than  facrifice. 

For  your  further  encouragement  to  believe,  I 
would  fay  three  words, which  ye  would  alfo  look 
upon  as  warrants  to  believe,  and  by  them  know 
that  it  is  a  great  fin  not  to  believe.  1.  Ye  have 
no  lefs  ground  or  warrant  than  ever  any  that 
went  before  you  had ;  David,Mofcs,? aid ,&e.had 
no  better  warrant ;  my  meaning  is,  ye  have  the 
fame  covenant,  the  fame  word  and  promifes, 
Chrift  and  his  fulnefs,  God  and  his  faithfulnefs 
offered  to  you,  the  fame  warrant  that  God  hath 
given  to  all  his  people  fines  ever  he  had  a 
-Church  5.  and  do  ye  not  think  but  it  will  be  a  fad 
and  grievous  ground  of  challenge  againft  you, 
when  ye  fhall  fee  others,  that  believe  on  the  fame 
grounds  that  ye  have,  fit  down  in  the  kingdom 
of  heaven,  and  your  felves  as  proud  rebels  fhut 
out  ?  Whatever  difference  there  be  as  to  the  main 
work  of  grace,  and  of  God's  Spirit  on  the  heart 
in  the  working  of  faith,  yet  the  ground  of  faith 
is  the  word,  that  all  hear  who  arc  in  the  vifible 
Church  ;  and  ye  having  the  fame  Ground  and 
Objeft  of  faith  in  your  offer,  there  will  be  no  ex- 
cufe  for  you,  if  ye  do  not  believe.  A  2d  encou- 
ragement is,  That  the  ground  of  faith  is  fo  folid 
and  good,  that  it  never  difappoints  anyone  that 
leans  to  it ;  and  count  the  gofpel  a  fecklefs  and 
infignirlcant  thing  who  will,  it  fhall  have  this 
teftimoDyjwhich  damned  unbelievers  ihall  carry 


Verfe  1,  37 

to  hell  with  them,that  it  vo*s  thepsvtir cfGd  u 
falvation  to  them  that  believed  ;  and  that  there 
was  v  nothing  in  the  gofpel  itfelf  that  did  pre* 
judge  them  of  the  good  of  it,  but  that  they  pre- 
judged themfelves,  who  did  not  lippen  to  it  : 
Therefore  the  word  is  called,  Gold  tried  i;i  tie 
fire  \  all  the  promifes  having  a  being  from  Jib*- 
vah  himfelf,  .one  jot  or  one  title  of  them  cannot 
fail,  nor  fall  to  the  ground.  3.  If  ye  were  to 
carve  out  a  warrant  to  your  felves,  as  I  hinted 
before,  what  more  could  ye  defire  ?  what  mtfs 
ye  in  Chrift  ?  what  clauie  can  ye  defire  to  be 
.  infert  in  the  covenant,  that  is  not  in  it  ?  It  con- 
tains pardon  of  fin,  healing  of  your  backflidings, 
and  what  not  I  and  he  hath  faid,  fealed,  arid 
fworn  it ;  and  what  more  can  ye  require  ?  There- 
fore we  would  again  exhort  you,  in  the  name 
Of  Jefus  Chrift,  and  in  his  ftead,  net  to  negle& 
fo  great  a  falvation,  O  !  receive  the  grace  of 
God,  and  let  it  not  be  in  vain. 

In  the  third  p1ace,Let  us  fpeak  a  word  or  two 
to  foms  objections  or  fcruples,  which  may  be 
moved  in  reference  to  what  hath  been  faid.  And, 
1/?,  It  may  be  fome  will- fay,  that  the  cove- 
nant is  not  broad  enough,  becaufe  all  are  ncte- 
le&ed,  all  are  not  redeemed  nor  appointed  to  be 
heirs  of  falvation ;  upon  which  ground,  tem- 
ptation will  fometime  Co  far  prevail,  as  to  waken 
up  a  fecret  enmity  at  the  gofpel  :  But,  1.  How/ 
abfurd  is  this  realbning  ?  Is  there  any  that  can 
rationally  defire  a  covenant  fo  broad,  as  to  take 
in  all,  as  neceffarily  to  be  faved  by  it  ?  there  is 
much  greater  reafon  to  wonder  that  any  fhould 
be  faved  by  it,  than  there  is  if  all  fhould  perifh: 
befide,  we  are  not  now  fpeaking  to  the  effects, 
but  to  the  nature  of  the  gofpel ;  Co  that,  who- 
ever perifh,  it  is  not  becaufe  they  were  not  e- 
le&cd,  but  becaufe  they  believed  not ;  and  the 
bargain  is  not  of  the  lefs  worth,nor  the  lefsfure, 
becaufe  fome  will  not  believe  :  and  to  fay,  that 
the  covenant  is  not  good  enough,  becaufe  fo  many- 
perifh  ;  ^  it's  even  as  if  ye  fhould  fay,  it's  not  a 
good  bridge,  becaufe  fome  will  not  take  it,  but 
adventure  to  go  thorow  the  water,  and  fb  drown 
themfelves.  2. 1  would  ask,  Would  ye  overturn 
the  whole  courfe  of  God's  adminiftration,  and' 
of  the  covenant  of  his  grace  ?  Did  he  ever  apri- 
ori.ox  at  fir  ft  hand,  tell  folks  that  they  were  ele- 
cted ?  who  ever  got  their  eleftion  at  the  very  firft  . 
revealed  to  them  ?  or,  who  are  now  before  the 
throne,  that  ever  made  the  keeping  up  of  this  fe-- 
cret  from  them,  a  bar  or  impediment  to  their 
believing  ?  God's  eternal  purpofe  or  decree  * 
is  not  the  rule  of  our  duty,  nor  the  warrant 
of  our  faith,  but  his -revealed  vnllin  his  word. 


2»  JJttao  $3. 

Let  us  feek  to  come  to  the  knowledge  of  God's 
decree  of  election  apofleriori,  or  by  the  effects, 
.which  is  a  lure  way  of  knowledge*,  our  thwar- 
.  ting  with  his  word,  to  know  his  decree,  will  not 
excufe,but  make  us  more  guilty j  He  bathjhewed 
thee ,  Q  man,  hith^Micab «  ch&p>  6,%,  what  is 
good;  and  what  doth  the  Lord  require  of  tbeefoc. 
And  if  any  will  fcruple  and  demur  on  this 
ground  to  clofe'the  bargain,  let  them  be  aware 
that  they  provoke  him  not  to  bring  upon  them 
their  own  fears,  by  continuing  them  under  that 
fcrupling  and  demurring  condition.  Ye  cannot  ' 
poflibly  evite  hazard, by  looking  on  only,  and  not 
making  ufe  of  Chrift  •,  therefore  do  not  bring  on 
your  own  mine  by  your  fear,  which  may  be  by 
grace  prevented,  and  by  this  way  of  believing 
{hall  be  certainly  prevented. 

But  2dly,  Some  may  object  and  fay,  I  am  in- 
deed convinced  that  believing  is  my  duty  ;  but 
that  being  a  thing  that  I  cannot  do,  why  there- 
fore fhould  I  let  about  it?  Anfvo,  1.  This  is  a 
mod  unreafcnable  and  abfurd  way  of  reafoning  ; 
for,  if  it  be  given  way  to,  what  duty  Ihould  we 
do  P  we  are  not  of  our  felves  able  to  pray,praife, 
keep  the  Lord's  day,  nor  to  do  any  other  com- 
manded dutyj  fhall  we  therefore  abftain  from  all 
duties  ?  Our  ability  or  fitnefs  for  duty,  is  not 
the  rule  of  our  duty,  but  God's  command  ;  and 
we  are  called  to  put  our  hand  to  duty, in  the  fenfe 
of  our  own  infufficency,  acknowledging   God's 
fufficiency  ;  which  if  we  did,  we  fhould  find  it 
go  better  with  us  :  and  may  not  the  fame  be  ex- 
pected in  the  matter  of  believing,  as  well  as  in 
other  duties  ?  2.  None,  that  ever  heard  this  gof- 
pel,  fhall  in  the  day  of  judgment  have  this  to 
object ;  none  fhall  have  it  to  (ay,  that  they  would 
fain   have  believed,  but    their  nicer  infirmity, 
weaknefs  and  inability  did  impede  them  .*    ?oty 
tho'  it  be  our  own  fin  and  guilt  that  we  are  un- 
able* yet,  where  the  gofpel  comes, that  is  not  the 
controverfy,  but  that  folks  would  not  come  to 
Chrift,wou!dnotbegathered,thatwrhenhewould, 
they  would  not;  for, where  there  is  a  will, to  will 
and  to  do  go  together:  But  it's  enmity  at  the  way 
of  believing,  fecurity,  ftupidity,  fenflefnefs,  and 
carelefnefs  what  become  of  the   immortal  foul, 
that  mines  folks ;  forthe  foul, that#  would  fain  be 
at  Chrift,  lhall  be  helped  to  believe  .*  the  reafon 
is,  becaufe  the  nature  of  the  covenant  of  grace, 
and  of  the  Mediator  thereof,  is   fuch,  that  all 
to  whom  he  gives  to  will,  he  gives  them  alfo  to 
perform  ;  and  his  faithfulnefs  is  ingaged  fo  to 
do.     It  muft  therefore  return   to  one  of  thefe 
two,  That  either  ye  will  not  receive  him,   or 
elfe  ye  are  willingjtho'  weak  ;and  if  ye  be  willing, 


Verie  1.  Serm.  $. 

Faithful  is  be  that  bath  called  you,who  alfo  will  do 
it  ;  but  if  it  halt  at  your  perverfnets  and  wilful 
refufal  of  the  offer,  there  is  good  reafon  that  in 
God's  juftice  ye  ihould  never  get  good  of  the 
gofpel:  Najjthere  is  never  one,  to  whom  the  gof- 
pel comes,and  who  doth  not  believe,  but  formally 
as  it  were  he  paiTeth  ientence  on  himfelf,  as  the 
word  is,Afts  3 1. 46.  to  judge  your  felves  unwor- 
thy of  eternal  life;  which  the  apoftle  gathers  from 
this  ground,  that  they  did  not,  neither  would  ac- 
cept of  Jefus  Chrift  offered  to  them  in  the  gof- 
pel :  as  the  event  is  that  follows  on  the  offer,  fo 
will  the  Lord  account  of  your  receiving  of  it. 

Fourthly ^,As  for  directions,  to  help  and  further 
you  to  believe  ;  it's  not  eafy,  but  very  difficult  to 
give  them,  it  being  impoffible  to  fatisfy  the  cu- 
riofity  of  nature  ;  neither  can  any  directions  be 
prefcribed,    that   without  the  fpecial  work  of 
God's  Spirit  can  effectuate  the  thing ;  the  renew- 
ing of  the  will,  and  the  working  of  faith,  being 
effects  and   fruits  of  omnipotent  grace :    Yet, 
becaufe  fomething  lies  upon   all  the  hearers  of 
the  gofpel  as  duty,  and  it  being  more  fuitable 
and  congruous,  that  in  the  ufe  of  means,  than 
when  means  are  neglected,  believing  fhould  be 
attained;  and  becaufe  oftentimes  thefe  that  de- 
fire  this  queftion  to  be  anfwered,  to  wit,  How 
they  may  win  at  believing  ?    are  fuch  as  have 
fome    beginnings  of  the  work   of  grace  and  of 
faith  ;   we  fhall   fpeak  a  few  words  to  fuch  as 
would  be  at  believing  and  exercifing  of  faitb  on 
Jefus  Chrift  :  And,  1.  Folk  had  need  to  be  clear% 
in  the  common  fundamental  truths  of  the  gof-* 
pel  ;  they  would  know  what  their  natural  eftare 
is,  what  their  fin  and  mifery  is,  and  they  would 
know  the  way  how  to  win  out  of  that  ftate  :  Ig- 
norance often  obftructs  us  in  the  way  of  believing, 
Howjhall  they  believe  on  him,  of  whom  they  have 
not  heard  ?  Rom.  10.  14.  when  folks  believe  not, 
it  is   as  if  they  had  never  heard.     2.  When  ye 
have  attained  to  the  knowledge  of  the  common 
truths  of  the  gofpel,  as  of  your  fin  and  mifery,  . 
the  nature  of  the  covenant,  the  Mediator  and  his 
fulnefs,  &c,  labour  to  fix  well  the  hiftorical  faith 
of  them  :    We   are  fure  that  many  never  come 
this  length,  to  believe  the  hiftory  of  the  gofpel  ; 
and,till  that  be, they  can  advance  no  further  ;  for, 
as  the  word  is,  Heb.  11.  6.  He  that  cometh  to 
God>  mufl  believe  that  he  is,  and  that  he  is  a  re- 
warder  of  them  that  diligently  feek  him,    I  fay, 
thefe    common    fimple    truths   of  the     gofpel 
would  well  be  fixed  by  an  hiftorical  faith ;    and 
yet  this  would  not  be  refted  on,    becaufe,,  tho' 
they  be    excellent  truths,    yet  they    may  be 
known  and  hiftorically  believed,  where  faving 

faith 


Serm,  8.  *f*'*h  ?£ 

faith  and  falvation  follow  not.  f.  Be  much  in 
thinking,  meditating  and  pondering  of,  and  on 
theie  things;  let  them  fink  down  into  your  hearts, 
that  the  meditation  of  them  may  fix  the  faith 
of  them,  and  that  they  may  deeply  arFe&  us: 
wc  would  feek  to  have  a  morally  Icrious  feeling 
of  them,  as  we  have  of  the  common  works  of 
the  Spirit.  But  there  are  many  like  the  way-fids- 
bearers,  who  as  foon  as  they  hear  the  word, 
fome  devil,  like  a  crow,  comes  and  picks  it  up  ; 
therefore,  to  prevent  this,  ye  would  fcek  to 
have  the  word  of  God  dwelling  richly  in  you  ; 
ye  would  meditate  on  it,  till  ye  be  convinced  of 
your  hazard,  and  get  the  afFe&ions  fome  way 
ftirred,  according  to  the  nature  of  the  word  ye 
meditate  upon,  whether  threatnings  or  promifes. 
The  mod  part  are  affected  with  nothing  ;  they 
know  not  what  it  is  to  tremble  at  a  threatning, 
or  fmile,  as  it  were,  on  a  promife,  thro5  their 
not  dwelling  on  the  thoughts  of  the  word,  that 
it  may  produce  fuch  an  effect.  4.  When  this  is 
done,  folks  would  endeavour  a  full  up-giving 
with  the  law  of  righteoufnefs  as  to  their  juftifi- 
cation,  that  if  they  cannot  lb  pofitively  and  flay- 
edly  win  to  reft  on  Jefus  Chrift  and  his  righteouf- 
nefs, yet  they  may  lay  the  weight  of  their  peace 
with  God  on  no  other  thing  •,  they  would  lay  it 
down  for  a  certain  conclufion,  that  by  the  works 
of  the  law  they  can  never  be  juftified,and  would 
come  with  a  flopped  mouth  before  God  :  Thus 
tender  Chriftians  will  find  it  fometimes  eafier  to 
give  up  with  the  law,  than  to  clofe  with  the  gof- 
pel,  as  to  their  diftinft  apprehenfion  of  the  thing. 
5.  When  this  is  done,  go  (as  it  were)  to  the  top 
of  mount  Nebo,  and  take  a  look  of  the  pleafant 
land  of  promifes,  and  of  Chrift  held  out  in  them ; 
and  let  your  foul  fay,  O  to  have  the  bargain  well 
clofed,  to  have  my  heart  ftirred  up  to  love  him, 
and  to  reft  upon  him  !  O  to  have  faith,and  to  dif- 
cern  it  in  its  actings  !  for  when  the  life  of  faith  is 
fo  weak  that  it  cannot  fpeak,  yet  it  may  breathe ; 
and  tho'  ye  cannot  exercife  faith  as  ye  would, 
fo  as  to  grip  to  and  catch  faft  hold  of  the  Object, 
yet  effay  krioufly  to  do  that  far,  as  to  efteem, 
love  and  vehemently  de$re  it;  inthis  refpe£t,the 
will  i?  faid  to  go  before  the  deed  :  tho',  as  to 
God's  begetting  of  faith,  there  be  a  contempora- 
rinefs  of  the  will  and  the  deed,  yet,  as  to  our 
fenfe,  the  will  outruns  the  deed ;  even  as  in  ano- 
ther fenfe  (tho*  it  makes  well  for  this  purpofe) 
the  apoftle  fays,  To  will  is  prefent  with  me,  but 
bow  to  perform  that  -which  is  good  I  know  not  $ 
for  we  ought  to  have  our  will  running  after 
Chrift,  and  believing  on  him,  when  we  cannot 
»Jtain  to  the  diftinft  actings  of  it. 
But  it  may  be  here  objected  and  faid,  Is  not 


Verfe  1.  39 

this  preemption  ?  Anfw.  If  this  were  prefamp-  , 
tion,  then  all  we  have  faid  of  the  warrant  of  the 
gofpel  to  believe,  is  to  no  purpofe  ;  Chrift  never 
counted  it  preemption  to  defire  and  endeavour 
in  his  own  way  to  believe  on  him,  for  attaining 
of  life  through  him.   To  defire  heaven  and  peace 
with  God,and  to  misken  Chrift  and  pafs  him  by, 
were  indeed  preemption ;  but  it  is  not  fo,  to 
defire  thefe  through  him.     6.  When  ye  have  at- 
tained to  this  heart's  defire,ifye  cannot  diftincfc-- 
ly  to  your  fatisfa&ion  act  believing  on  Chrift,  ye 
wou'.d  firmly  refolve  to  believe,  and  effay  it,  and 
fay,  This  is  the  way  I  will  and  muft  take,  and 
no  other,-'  as  David  faith,  Pfal.  16. 2.  0  my  foul, 
thou  haft  faid  unto  the  Lord,  Thou  art  my  Lord* 
Hence  the  exercife  of  faith  is  called  a  choefmg  of 
God,  Deut.  30.  19.  and  Jofi*  24.  And  ferioufly, 
fincerely  and  firmly  to  refolve,  this  is  our  duty, 
when  we  can  win  to  do  no  more  ;    and  it  is  no 
little  advancement  in  believing,  when  fuch  refo- 
lution  to  believe,    is  deliberately  and  foberly 
come  under.     7.  When  this  is  done,  folks  would 
not  hold  at  a  refolution  ;  for  to  refolve,  and  not 
to  fet  forward,  will  be  found  to  be  an  empty  re- 
folution :    therefore,  having   refoived  (tho'  ftiir 
looking  on  the  refolution  as  his  gift)  we  would 
fet  about  to  perform,  and  believe  as  we  may  ; 
and  when  wc  cannot  go,  we  would  creep  •,  when 
we  cannot  fpeak  words  of  faith,  we  would  let 
faith  breathe;    when  it  can  neither  fpeak  nor; 
breathe  diftin&ly,  we  would  let  it  pant :    In  a 
word,  to  be  effay ing  the  exercife  of  faith,  and 
often  renewing  our  effay  s  at  it ;  which  if  we  did,, 
we  fhould  come  better  fpeed  in  believing  than 
we  do:    Thus,  tho'  ye  were  walking  under  a. 
convi&ion,  that  ye  could  do  no  more  at  this.tban. 
a  man  whofe  arm  is  withered  can  do  to  ftretch  it-, 
forth,   yet  as  the  man  ^vith  the  withered  hand,. 
at  Chrift's  word  of  command,  efTayed  to  ftretch- 
it  forth,  and  it  went  with  him  ;  or,  as  the  dif- 
ciples,  when  they  had  toiled  long,  even  all  the 
night,  and  caught  nothing,  yet  at  Chrift's  word 
let  down  the   net,  and  inclofed  a  multitude  of. 
fifhes  ;  fo,  tho'  ye  have  eifayed  to  ad  faith  often, 
and  yet  come  no  fpeed,  yet  effaying  it  again  on. 
Chrift's  calling  to  it,it  may,and  wiihtbro'  grace, 
go  with  you.     8.  When  yet  ye  come  not  i'peed 
as  ye  would,  your   fhort-coming  fhould  be  be- 
moaned and  complained' of  to  God,  laying  open: 
to,  and  before  him  the  heart,  who  can  change 
it  ;^  and  ye  would  have  it  for  a  piece   of  your 
weight  and  burden,   that  your  heart  comes  not 
fo    up  to,    arfd  abides  not  Co  by  believing  :    I 
would  think  it  a  good  frame  of  fpirit,  when  the. 
not  having  of  tiis  hvarclUnding1  f0  fixed  &  be- 
lieving 


4c  Jfaiah  '1%, 

lieving,  is  an  exercife  and  a  burden.  9.  When 
all  this  is  done  in  fome  meafure,  ye  would  wait 
on  in  doing  thus, and  would  continue  in  this  way, 
looking  to  him,  who  is  the  Author  and-Fintfher 
of  faith,  for  his  influence  to  make  it  go  with'you. 
To  look  to  him  to  be  helped,  is  the  way  to  be  hel- 
ped to  believe  ;  or  to  pray  to  him  to  better  and 
amend  faith,  is  the  way  to  have  it  bettered  and 
amended:  it's  faid,  Pfal.  34.  5.  They  looked  to 
him  and  were  lightned,  and  their  faces  were  not 
.  afbamed.  And  if  it  be  faid,  How  can  one  look 
that  fees  not  ?  It's  true  blind  folk  cannot  look,  yet 
they  may  effay  to  look  ;  and  tho'  there  be  but  a 
glimmering,  as  the  looking  makes  the  faculty  of 
feeing  the  better  and  more  ftrong,  fo  the  exercife 
of  faith  makes  faith  to  increafe  ;  this  is  it  that 
thepfalmift  hath,  PJal.  30.  w  laft,  Be  cf  good 
courage,  and  he  [hc-Uftrengthen  your  heart,  all  ye 


Verfe  ii  (  Serm.  gl 

that  hope  in  the  lord ;  that  is,  if  ye  be  weak,wait 
on,and  he  fhall  ftrengthen  you  ;  believe,and  give 
not  over,  tho'  to  your  feme  ye  come  not  fpeed. 
Beginners  that .  are  looking  confciencioufly  to 
their  way.  tho*  they  have  but  a  glimmering  weak 
fight  of  Chrift,  and  be  as  the  man  that  at  firft 
law  men  walking  as  trees  ;  yet,  if  they  wait  on 
they  may  attain  to  a  more  diftinft  feeing,  and  to 
a  more  clofe  and  firm  gripping  of  Chrift. 

We  clofe  with  this  word  ofadvertifement,That 
as  we  fpeak  not  of  thefe  things  as  being  in  man's 
power  to  be  performed,  fo  neither  can  they  be 
gone  about  to  purpole,  but  where  there  is  fome 
faith  and  love;  yet,  when  they  are  at  firft  look- 
ed on,  they  are  fome  way  more  within  our  reach 
than  the  diftinft  exercife  of  faith,  which  is  a 
great  my  fiery.  The  Lord  blefs  his  word,  and 
make  it  ufeful  to  you. 


SERMON    IX. 

Ifaiah  liii.  1.  Who  hath  believed  our  report?  an 

IF  folks  foberly  and  gravely  confidered  of  what 
concernment  it  is  to  make  ufe  of  the  gofpel, 
and  what  depends  upon  the  profitable  or  unpro- 
fitable hearing  of  it,  how  fei;ious  would  both 
fpeakers  and  hearers  be  ?.  This  fame  poor,  mean 
and  contemptible-like  way  of  fpeaking  or  preach- 
ing, is  the  ordinary  way  that  God  hath  chofen 
to  fave  fouls,  even  by  the  feci ijhnefs  of  preaching,. 
as  the  apoftle  hath  it,  1  Ccr.  1.22.  and  where 
minifters  have  been  tender,  how  near  hath  it 
lyen  to  their  hearts,  whether  people  profited  or 
not?  They  that  will  read  Ifaiah,  howlierefen- 
ted  and  complained  cf  it,  and  how  he  was  weigh- 
ted with  it,  will  eafily  be  induced  to  think  that 
he  was  in  earneft,  and  that  it  was  no  little  mas- 
ter that  made  Mm  thus  cry  out,  Who  bath  belie- 
yed  our  report  ? 

We  fhew  that  four  things  were  comprehended 

in  the  words,     \fl,  That  the  great  errand  of  mi- 
nifters is,  to  bring  the  glad  tidings  of  Jefus  Chrift 

the  Saviour  to  flnners.    2dly,  That  it  is  the  great 

duty  of  people  to  belie've  and  receive  the  offer 

of  Jefus  Chrift  in  the  gofpel.     idly,  That  it  is 

the  great  fin  of  a  people  that  hear  the  gofpel, 

not  to  believe  and  receive  Jefus  Chrift,  when  he 

is  offered  unto  them.     The  ^tb  and  laft  thing, 

which  now  we  are  to  fpeak  of  (having  gone  tho- 

row  the  firft  three)  is,  That  the  great  and  heavy 

complaint,  that  a  faithful  minifter  of  the  gofpel  ' 

hath,  is,  when  thefe  good  news  are  not  received 

and  welcomed,  when  they  have  it  to  fay,  Who 

hath  believed  our  report  ?  when  it  is  but  here  one 

*nd  there  one  that  clofes  with  Chrift. 


d  to  whom  is  the  arm  of  the  Lord  revealed  ? 

Confidering  thefe  words,  as  they  hold  out  the 
prophet's  relentment  and  complaint,  we  fhall 
from  them  draw  four  cbfervations,  which  we 
fhall  fpeak  fnortly  to,  and  referve  the  ufe  and  ap- 
plication to  the  clofe  of  all. 

Obferv.  1 .  The  firft  is,  That  it's  meet  for,  and 
the  duty  of  a  minifter  of  the  gofpel,  to  obferv e 
what  fruit  and  fuccefs  his  miniftry  hath  ameng 
a  people,  and  whether  they  believe  or  net.  Ifaiab 
fpcaks  not  here  at  random,  but  from  confidcrati- 
on  of  the  cafe  of  the  people,  and  as  obfervino 
what  fruit  his  miniftry  had  among  them  :  We 
would  not  have  minifters  too  curious  in  this,  as 
to  the  ftate  of  particular  perfons,  neither  would 
we  have  them  felfy  or  anxious  in  feeking  any 
ground  of  boafting  tothemfelves;yct  they  would 
feek  to  be  fo  far  diftinA  and  clear  anent  their  fpi- 
ritual  cafe  and  condition,  as  they  may  know  how 
to  fpeak  fuitably  to  it,'  and  how  to  fpeak  of  it  to 
God  ;  that  they  may  fay  as  they  have  ground  for 
it,  that  in  fuch  a  place,  among  fuch  a  people,  a 
great  door  and  effectual  was  opened  to  us,  as  the 
apoftle  faith,  1  Cor.  16.  8.  and  in  fuch  a  nether 
place,  and  among  fuch  a  people,  Who  hath  belie* 
ved  our  report  ?  as  here  the  prophet  doth.  It's 
faid,  Zuke  10.  1 7.  and  Mark  6.  30.  The  difciples 
returned,  and  with  joy  toll  Chrift  all  that  they 
had  done,  and  how  the  devils  were  fubje&  to 
them;  they  made  account  what  fuccefs  they  had 
in  their  miniftry :  So  it's  neceflfary  that  a  minifter 
know  what  fuccefs  he  hath  among  a  people,  that 
he  may  know^    1.  How  to  carry  before  God  in 

re- 


Serm.  9.  ,  'Ifalah  fy 

reference  to  them,  what  te  praife  for,  what  to  la- 
ment for,  and  what  to  pray  for.  2.  It's  neceflary, 
as  to  the  people,  that  he  may  carry  right  to  themt 
fer  the  gaining  of  Grangers  to  God,  and  help- 
ing forward  thefe  who  are  entred  into  the  way, 
and  that  he  may  know  what  report  to  make  of 
them.  3.  It's  neceflary  for  a  minifter  himfclf,tho 
not  fimply  as  to  his  peace,  for  that  depends  on 
his  faithful  difcharge  of  his  office,  yet  as  to  his  , 
joy  and  rejoicing,  to  know  when  he  labours  in 
yain,  and  when  not,    among  a  people. 

We  would  not  then  (as  a  pafling  word  of  ufi) 
have  you  to  think  it  curiofity,  tho'  fomething  be 
faid  now  and  then,  and  asked  at  you,  that  fome 
of  you  may  poflibly  think  impertinent;  for  it  be- 
comes a  phyfician  to  feek  to  know  the  (late  and 
condition  of  thefe  whom  be  hath  under  his  hand 
and  cure  ;  and  ye  would  not  take  it  ill,  tho'  after 
obfervation,  we  now  and  then  fpeak  and  tell  you, 
what  we  conceive  to  be  your  condition. 

Obferv.  2.  The  fecond  obfervation  is,  That  it 
is  mofl  fad  to  a  tender  minifter,  and  will  much 
aged:  him,  to  fee  and  cbferve  unbelief  and  un- 
fruitfulnefs  ameng  the  people  that  he  bath  preach- 
ed tbegofpel  to.  This  muft  be  a  certain  and  clear 
truth,  if  wc  confider  what  it  was  that  put  Ifalah 
to  this,  even  to  cry,  Who  hath  believed  our  re- 
port ?  Tho*  a  minifter  ihouldhave  never  (o  great 
czercife  of  gifts,  never  fo  much  countenance  and 
refpeft  among  a  people,  if  he  be  tender,  he  will 
be  more  grieved  and  weighted  with  theit  unbe- 
lief and  unfruitfulnefs,  than  with  ftripes  and  im- 
prisonment ;  there  will  be  no  fuffering  to  this  in 
bis  efteem,nothing  fo  fad  a  ground  of  complaint; 
this  makes  the  prophet,Mif.  7.1.  to  cry,  Alas  and 
V9.0  is  me,I  am  as  thefe  who  have  gathered  the  fum- 
tner -fruits,  as  the  grape-gleanings  after  the  vln» 
tage,  there  is  no  clufter  to  eat,  the  good  man  is  pe- 
rijhed.and  there  is  none  upright  among  men\  and 
he  infifts  in  this  complaint.  How  often  was  our 
Lord  }efus,the  mod  excellent  and  tender,  preach- 
er that  ever  preached,  put  to  this  complaint  ? 
All  the  affronts  and  reproaches  he  met  with,grie- 
ved  him  not  fo  much  as  the  unbelief  and  hardnefs 
of  heart  that  were  inthe;people;it's  hi&Mark2.'$, 
that  He  looked  round  about  on  them  with  anger , 
and  was  grieved  for  the\hardnefs  of  their  hearts', 
and  it's  kiA^Marle.  6.6.  that  He  marvelled,becaujt 
if  their  unbeliefs  it  ^o  affe&ed  him,  that  (ZuJcei-j. 
42.)i$'s  faid,that  when  he  came  near  to  the  city, he 
wept  over  it,  faying,  0  that  thou  hadfl  known,  in 
this  thy  day,  the  things  that  belong  to  thy  peace  ! 
There  is  a  fourfold  reafon  of  this,  that  hath  a 
fourfold  influence  on  thefadning  of  a  ferious  and. 
tender  minifter  of  the  gofpel,  1.  Refpeft  to 
Chrift  Jefus  his  Mafter,  in  whofe  (lead  lie  comes 


Verfe  1.  41 

to  befpeak  and  woo  fouls  to  Chrift.  What  would 
an  ambafTador  think  of  perfonal  refpeft  and  ho- 
nour, if  his  mafter  were  reproached,  and  his 
meflage  reje&ed  and  defpifed  ?  and  can  an  honed: 
and  faithful  ambaifador  of  Chrift  look  on,  and 
his  heart  not  be  wounded,  to  fee  the  gofpel  fruit- 
lefs,  the  Lord's  pleafure  as  it  were  marred,  and 
the  work  of  gathering  in  of  fouls,  obftru&ed  in 
his  hand,and  his  Lord  and  Matter  affronted  and 
flighted  ?  2.  The  refpe£  that  a  faithful  minifter 
hath  to  peoples  fouls,  hath  influence  on  this.  A 
tender  ihepherd  will  watchfully  care  for,  and 
wifh  the  fheep  well,  and  be  much  affe&ed  when 
they  are  in  an  evil  condition*,  and  where  the  re- 
lation is  of  a  morefpirituarnature,and  the  flock 
of  far,  very  far  greater  worth  and  concernment, 
what  wonder  the  fhepherd  be  more  affe&ed  ? 
as  Paul  befpeaks  the  Galatians  3.16.  My  littlt 
children,  of  whom  I  travel  again  in  birth,  till 
Chrift  be  formed  In  you.  To  be  travelling  and 
bringing  forth  but  wind,  cannot  but  prick  and 
wound  an  honed  minifter  of  the  gofpel  at  the 
very  heart;  fo,  2  Cor.  11.  29. Paul  faith,  Whch 
of  ended,  and  I  burn  not?  The  very  hazard  of  a. 
foul  will  be  like  a  fire  burning  the  heart  that  is 
tender  and  zealous  of  the  fpiritual  good  of  fouls. 
3.  The  refpe&that  a  faithful  minifter  hatli  to  the 
duty  in  his  hand,  hath  influence  on  this :  for 
fuch  a  one  loves  to  neat  his  duty,  and  to  go  neat- 
ly and  lively  about  it  ;  and  the  unbelief  and  un- 
fruitfulnefs of  the  people  clogs  him  in  his  duty,& 
makes  him  drive  heavily :  hence  it's  faid,  Mat. 
13.  -)8.  and  Mark  6.  5.  that  our  Lord  could  not 
do  many  mighty  works  ther  e,or  among  that  people, 
becaufe  of  their  unbelief.  Unbelief  ftraitens  and 
fliuts  the  door,  and  makes  preaching  become  a 
very  burden  to  a  faithful  minifter ;  thereTore  the 
apoftle  exhorts,  Heb.  13.17.  Obey  them  that  have 
the  rule  over  you,  and  watch  for  your  fouls % 
that  they  'may  do  it  with  joy,  and  not  with  grlef% 
for  that  is  unprofitable  for  you  j  a  neceffity  lies  u- 
pon  minifters  to  go  about  their  work  ;  but  when 
the  word  does  no  more  but  buff  on  them,  io  to 
fpeak,  it  makes  them  to  cry  as  this  fame  prophet 
doth,  chap.  6.  11.  How  long,0  Lord  ?  And  \thly* 
This  alfo  hath  influence  on  their  being  fo  much 
weighted,  even  the  concern  of  honeft  minifters 
own  joy  and  comfort.  It's  true,  as  we  hinted  be- 
fore, that  neither  a  faithful  miniver's  peace,  not 
his  reward  of  grace,  doth  depend  on  it  fimply  ; 
I  have  fpent  myflrength  in  vain,fays  Ifaiah  ,chzpo 
49.  4. yet  my  labour  is  with  the  Zord,aridmy  re* 
ward  from  my  God  :  As  to  that,  there  is  no  ne- 
ceflary connection,  and  it's  of  grace  it  is  fo  ;  yet, 
as  to  a  minifter's  fotisfa&ion  and  joy,  there  is -a 


42  '.  IfaUbK. 

ne&ion,  as  wc  may  fee,  fbllip  2. 16.  where  Paul 
faith,  That  1  may  py  in  the  day  of  Chrift,  that  I 
have  nt  run  in  vain,  and  laboured  in  vain\  and 
from  his  expoftulation  with  the  Galatians,  chap. 
4.  9,  10,  11.  I  am  afraid  ofjou,  left  1  have  be- 
flowed  upon  you  labour  in  vain. 

I  ihallnot.profecute  the  ufe  of  this  neither  ; 
only  fee  here,  that  it  is  no  marvel  tho*  fome- 
times  we  be  nsceflitate  to  complain  of  you,  and 
to  expoilulate  with  you  ;  and  confidering  the 
cafe  of  people  generally,  if  our  hearts  were 
fuitably  tender,  it  would  even  make  us  bur  ft  for 
grief,  to  fee  Co  many  lleeping  fecurely  and  fenf- 
lefly  in  their  fins,  and  in  that  pitiful  pofture  po- 
fting  to  the  pit,  if  God  prevent  not. 

Qbferv.  3.  The  third  ohfervation  is,  That  a 
miniftcr  may,  andfometimes  will,  be  put  to  it,  to 
make  report  to  Gid  of w  hat  fruit  his  miniftry  hath, 
and  fomstimes  to  complain  to  him  of  the  unbelief 
and  unfruitfulnefs  of  the  people  among  whom  bs 
bath  long  preached  the  gofpel.    Ifaiah  (Jure)  is  not 
carried  to  this  complaint  out  of   hatred  to  the 
people,  neither  from  any  pleafure  he  hath  in  it, 
nor  any  delight  to  tell  ill  tales  Cto  fpeakfo)  of 
them  :  The  Lord  needs  no  information,  yet  he 
complains,  and  that  to  the^  Lord,  as  we  fhew. 
from  Rom.  10. 16.  where  it  is  faid,  Lord,  who 
bath  believed  our  report  ?  So  then,  prophets  and 
apoftles  complain  of  this;  it's  E\ekiePs  complaint 
no  doubt  to  God,  as  it  was  the  Lord's  to  him, 
This  people  are  a  rebellious  houfe,andtbey  will  not 
bears  and  Ifaiah  fpeaks  here  in  his  own  name,and 
in  name  of  other  minifters  of  the  gofpel,  that 
they  may  join  with  him  in  this  complaint ;  and 
there  is  reafon  for  it,  if  we  confider,  1.  The  re- 
lation that  a  minifter  (lands  in  to  God  ;  he  ought 
to  give'an  account  to  him,  who  gives  obedience, 
and  who  not,  and  what  is  done  by  his  embaf- 
fage,  there  being  no  talent  given,  but  a  recko- 
ning how  it  was  imployed  will  be  catted  for.  2. 
The  fubordination  that  a  minifter  ftands  in  to 
Chrift,  wherein  it  is  requifite  he  be  kept,  as 
knowing  the  work  is  the  Lord's  and    not  his, 
pleads  for  this.     3.  That  a  minifter  may  be  kept 
from  carnalnefs  and  vanity  on  the  one  hand,  and 
from  difcouragement  on  the  other  ;  he  ought  to 
be  acquaint  with,  and  to  hold  up  Woth  the  fruits 
fulnels  and  unfruitfulnefs  of  the  people  to  God, 
4.  It's  meet  for  the  good  of  the  people  it  be  io, 
not  to  irritate,  but  .kindly  t«  affect  the  people, 
that   when  he  complains  to  God,  they  may  be 
convinced  that  it  is  to  get  the  evil  complained  of 
amended,  if  fo  it  may  be. 

This  complaining  will  we  fear  be  the  refult 
f>f  much  preaching  among  you  ;  for  either  there 
null  be  more  faith  and  fruits,  clfe  we  will  hare, 


Verfei.  Sera.  9. 

the  mo  complaincrs,  and  the  mo  complaints   a- 
gainft  you. 

Objerv.  4.  The  fourth   ohfervation  is,  That  it 
is  and  ought  to  be  a  very  fad  and  weighty  thing  * 
to  a  min'-jier,  and  alfo  to  a  people,  when  he  is  put 
to  complain  to    God    of  their  unbelief  amongfl 
whom  he  is  labouring.  It's  the  laft  thing  he  hath 
to  do,  and  he  can  do  no  more;  and  it's  the  great- 
eft  and  higheft  ofwitnefs  and  ditty  againft  them, 
when  a  minfterhath  been  preaching  long,and  ob- 
ferving  the  fruit  of  his  miniftry,  and  is  outwea* 
ried  with  their  unfruitfulnefs,  and  forced  to  cry, 
Lord, there  arenone,or  but  very  few,that  believe 
the  report  that  I  have  brought  to  them  ;  It's  the 
heavieft  and  hardeft  word  that  Chrift  hath  to  fay 
to  Jerufalem,Mat.  23.  37.  and  Luke  19.  3 1.  when 
he  complains  of  their  unfruitfulnefs,  harder  and 
heavier  than  all  the  woes  he  pronounced  againft 
the  Scribes  and  Pbarifees , on  other  accounts,and  at 
leaft  equivalent  to  them  pronounced  on  the  fame 
account*,  for  the  fame  wo  and  wrath  follows  both, 
0,Uithhe,tbat  thou  hadfl  known  jn  this  thy  day, 
the  things  that  belong  to  thy  peace,  but now  they  are 
hid  from  thine  eye  si  this  comes  as  the  laft  and  fad- 
deft  word,  holding  out  the  defperatenefs  of  their 
condition,  when  the  powerful  preaching  of  the 
gofpel  hath  no  gracious  force,  nor  faving  effect 
following  it,when  directions  prevail  not,when  no 
fort  of  minifterial  gifts  do  a  people  good,  when  ic 
comes  to  th*.t,Mat.\  1.16.  W hereunto  fhall  1  liken 
this  generation?  its  like  children  fitting  in  the  mar" 
ket -pi ace, crying  to  their  fellows, We  have  piped  ta 
you,andye  have  not  danced;we  have  mourned  t$. 
you,  and  ye  have  not  lamented :  when  both  the 
fweet  offers  ofgrace,and  the  terrible  threatnings 
of  the  law,come  forth  to  a  people,and  both  are  fol- 
lowed for  a  long  time  without  fruit,then  comes  out 
that  Yfor&JVhereunto  fhall  1  liken  this generatim? 
John  came  neither  eating  nor  drinking, and  ye  fay 
He  hatha  devil;  his  auftere  way  of  living  and 
preaching  did  you  no  good,  ye  could  not  away 
withit.'Tfo  Son  of  man  came  eating  and  drinking, 
in  a  familiar  way,  andye  fay , Behold  a  man  glut" 
tcneus,a  wine-bibber, a  friend  of  publicans  and  fin* 
nersithcy  ftumbleonbothunjuftly;&foitis  ftillc- 
ven  to  this  day,many  ftumble  at  the  mefTenger,cafl; 
at  the  meifage,&  then  followeth  the  fad  complaint. 
It's  meet  that  now  we  fpeak  to  a  word  of  ufe\ 
but  we  prefefs  we  know  not  well  how  to  follow 
it,  there  is  fo  much  ground  to  complain,  and  we 
are  not  (alas  !)  fuitably  fenfible  of  our  own  un- 
fitnefs  to  follow  the  complaint,  which  makes 
us  think  that  it  would  become  another  better  ; 
but,what  fhall  we  fay  ?  it's  the  word  of  the  Lord  ; 
and  it  were  needful  that  both  ye  and  we  ihould 
1  '.  "  ~?  fo> 


Serm.a.  Ifalab  ^. 

forget  and  take  our  eyes  off  men,  and  remem- 
ber that  it  is  the  Lord  God,  and  fome  commif- 
fioned  from  him,  that  we  have  to  do  with,  that 
fo  we  may  accept  of  the  meffage.  i.  Then  we 
may  lay,  that  it  is  no  pleafure  to  us  to  be  hew- 
ing you,  and  fpeaking  fadly  to  you  (the  Lord 
•knows)  would  to  God  there  were  mo  that  need- 
ed healing  medicines,  and  that  fewer  had  need 
of  hewing  and  wounding!  But  the  truth  is,  car- 
.  nal  fecurity,fpiritual  pride,hypocrify  and  forma- 
lity,arefo  rife,and  become  fo  much  the  plaguy  of 
this  generation,that  people  believe  not  their  ha- 
zard. Neither,2.Is  it  our  defire  or  defign  to  fpeak 
to  all  of  you  indifferently, and  without  difcrimi- 
nation;  for,asthc  Lord  faith,  Mat.  li.  iq.Wif- 
dom  is  jufiified  of  ber  children  :  Tho*  the  gene- 
rality delpilethisword,yetwe  are  confident  the 
Lord  hath  fome  that  he  allows  not  to  be  grieved; 
and  we  f&all  defire,  that  fuch  may  not  wrong  them- 
felves,  nor  mar  our  freedom  in  fpeaking  the  word 
of  the  Lord  to  others.  3.  We  (hall  not  defire  to 
fpeak  peremptorly  as  to  the  cafe  of  particular  per* 
ionsjtho*  we  will  not  deny  nor  conceal  our  fears 
and  fad  apprehenfions  as  to  many  of  you;  only 
what  we  have  to  fay,  ye  would  know  and  beaf- 
fured,  that  it  is  not  fpokenat  random  by  us,  but 
as  having  fome  acquaintance  with  many  of  your 
conditions,  and  we  may  gather  from  thefe  what 
is  very  probably  the  condition  of  others. 

And  now,  as  to  what  we  would  fay  to  you  ; 
fome .  have  been  preaching  this  gofpel  to  you, 
who  are  flitted  and  removed  to  another  part  of 
tbe  vineyard,  other  fome  are  gone  to  another 
world,  and  fome  are  yet  continued  preaching  to 
to  you  ;  but,  what  fruit  is  brought  forth  by  the 
miniftry  of  all  ?  If  we  were  put  to  make  a  report 
of  you,  as  we  will  be  put  to  it,  what  could  we 
fay  ?  We  are  afraid  to  fpeak  our  apprehenfions: 
O  how  little  is  this  gofpel,  as  to  its  fruit  and 
fuccefs,  upon  the  growing  hand  among  you ! 
we  fhall  therefore  forbear  to  fpeak  of  that  which 
we  think  bath  deep  impreflions  on  our  felves  con- 
cerning you,  but  we  would  have  you  to  look 
*horow  matters,how  they  (land  betwixtGod  and 
you;and,if  we  may  humbly  lay  claim  to  any  mea- 
sure of  the  judgment  of  difcerning,  may  we  not 
ask,  Where  is  there  a  man  or  woman,  amongft 
mod  of  us,  that  kath  a  converfation  fuitable  to 
this  gofpel  ?  If  we  begin  at  the  great  folk,  that 
liave  the  things  of  the  world  in  abundance  ;  it's 
their  work,  for  mod  part,  not  to  be  religious, 
tut  to  gather  and  heap  up  riches,  and  to  have 
fomewhat  of  a  name  or  a  piece  of  credit  in  the 
•world  ;  this  is  the  fartheft  that  many  of  fuch  de- 
Cfio :  And  if  we  come  and  take  a  look  of  the  way 


Verfe  I*  45 

of  the  poorer  fort,  they  live  as  if  they  were  not 
called  to  be  exercifed  to  gsdlinefs  :  and  this  is 
the  condition  of  the  generality,  to  live  as  if  God 
were  not  to  call  them  to  a  reckoning ;  ye  will  fay, 
W7e  are  poor  ignorant  folks,and  are  not  book  lear- 
ned ;  but,  have  ye  not  fouls  to  be  faved  ?  and 
is  there  any  other  way  to  be  faved,  than  the  roy- 
al way,  wherein  believers  have  walked  ?  But 
if  we  Should  yet  look  a  little  further  through 
you,  how  many  are  there  that  have  not  the  very 
form  of  godlinefs,  who  never  ftudied  to  be  Chfi- 
ftians,  either  in  your  fellowihip  with  others, 
nor  when  alone, or  in  your  families?  There  are 
fome,  CO  /  that  I  might  not  fay,many  !)  who  are 
hearing  me,  that  will  not  once  in  the  year  bow 
their  knee  to  God  in  their  families !  many  of 
you  fpend  your  time  in  tipling,  jefting,  loofe- 
fpeaking,  which  are  not  convenient ;  yea  I  dare 
fay,  there  are  many  that  fpend  mare  time  in. 
tipling,  jefting  and  idle-fpeaking,  than  in  the 
duties  of  religion  either  in  publick  or  in 
private.  What  report  fhall  we  make  of  you  ?  fhall 
we  fay  that  fuch  a' man  fpent  three  or  four  hours 
every  day  in  going  up  and  down  the  ftreets,  or 
in  tipling  and  fporting,  and  would  not  fpend 
half  an  hour  of  the  day  on  God  and  his  worfhip? 
And  further,  how  many  are  yet  ignorant  of  the 
firft  principles  of  religion  ?  a  fault  that  is  often 
complained  of;  and  yet  we  would  be  afhamed 
to  have  it  heard  of,  that  fuch  ignorance  fhould 
be  under  half  a  year's  preaching  of  the  gofpel, 
that  is  in  this  place  under  many  years  preaching 
it,  and  even  amongft  thefe  who  hold  their  heads 
very  high,  and  are  above  others,  who  can  guide 
and  govern  their  own  affairs,  and  give  others  a 
goodcounfel  in  things  concerning  the  world;  yet 
if  we  come  to  fpeak  with  them  of  repentance,or 
of  faith  in  its  exercife,  of  con  virions  and  chal- 
lenges for  fin,  of  communion  with  God,  of  the 
working  of  Gods  Spirit  in  the  regenerate,  or  of 
the  fruits  of  the  Spirit,  they  have  not  a  mouth 
to  fpeak  a  word  of  thefe  things;  and  if  they  fpeak 
anything,  O  /  but  it  looks  werfh,  taftelefs  and 
theivelefe  like.  Put  them  to  difcourfe  of  religi- 
on, it  hath  no  guft,  (to  fay  Co)  it  relifhes  not, 
they  have  no  underftanding  of  it,  at  leaft,  that 
is  experimental :  doth  this  look  like  folks  that 
have  heard  and  received  the  gofpel  ?  Let  me  fay 
it,  The  wifdom  of  this  world,  and  the  know- 
ledge of  Chrift,  are  far  different  things  ;  and 
if  fome  of  you  go  that  length  as  to  get  the 
<jueftions  of  the  Catecbifm,  which  is  well  done 
in  it  felf;  if  we  put  you  but  to  exprefs  them  in 
other  wards,  ye  cannot ;  which  fays  plainly,  that 
ye  are  sot  matters  «f  your  knowledge.  And 
G  2  what 


44  "  Ifaiabtfl 

what  (hall  we  fay  of  others?    of  whom  wc  can- 
not fay  but  we  get  refpe&  enough  from  them, 
yet  how  do  fclfifhnefs  and  worldly-mindednefs 
abound  in  them  ?  and  how  gracelefs  and  Chrift- 
lefs  are  they  found  to  be,  when  put  to  the  tri- 
-  al  ?     We  would  alfo  fay  to  you,    that  there  is 
great  difference  betwixt  civility  and  Chriftiani- 
ty  ;  fair  fafhions  will  never  pafs  in  Chrift's  ac- 
count for  the  fuitable  fruits  of  the  gofpel,  and 
will  never  hinder  us  from  having  a  juft  ground 
of  complaint  againft  you :  How   many    have   a 
form  of  religien,and  want  the  power  of  it  ?  who 
think  themfelves  fomething,  when  they  are  in- 
deed nothing  ;  and  their  profeffion  is  fo  thin  and 
holled,  to  fpeak  fo,  that  their  rottennefs  and  hy- 
pocrify  may  be  feen  through  it.  Tho*  thefe  things 
fee  but  general,  yet  they  will  comprehend  a  great 
many  of  you  that  are  here  in  this  aflembly  ;  and 
if  fo,is  there  not  juft  ground  of  complaint  of,  and 
expoftulation  with  you,as  a  people  among  whom 
this  word  hath  no  fuitable  fruit  t  And  as  for  you 
that  live  prophanely  and  hy  politically, what  fhall 
we  fay  to  you  ?  or  how  fliall  we  deal  with.you  ? 
.  We  bring  the  word  to  you,  but  ye  make  no  more 
life  of  it,  than  if  ye  had  never  heard  it ;  no  more 
religion  fheweth  itfelf  in  you,  than. if  ye  lived 
among  heathens:  Shall  we  fay  to  God,  The  fruit 
of  the  gofpel  is  there  ?  Dare  we  be  anfwerable 
to  God,  or  can  we  be  faithful  to  you ,  to  flatter 
you  over,  as  if  all 'were  well  with  you  ?    And 
mufl  not  our  complaint  then   rather  be  this, 
Zcrd.they  have  not  believed  our  report  ?  Tho'  we 
be  fecklefs3and  tho'  there  be  ground  of  complaint- 
of  us,  yet  the  word  is  his  word,  and  will  take 
hold  of  you.     I  know  that  folks  do  not  readily 
ctigeft  fuch  do&rine  well,    and  it  may  be  fome 
think  that  few  minifters  are  better  dealt  with 
than  we  are  \  but  wefay,that  is  not  our  complaint: 
we  conftfe,    if  we  look  from  the  beginning  of 
the  world  to  this  time,  there  will  be  few  mi- 
nifters of  the  gofpel  found  to  have   been  bet- 
ter deajt  with,  as  to  outward  and  civil  things  ; 
but  alas  !  fhould  that  flop  our  mouth  ?    Yea  ra- 
ther, ought  it  not  to  be  the  more  fad  to  us,  to  be 
fo  dealt  with,    and  to   live  in  civil  love  with 
men  and  women,    who  yet  do  not  receive  the 
gofpel,  nor  deal  kindly  with  our  Mailer  ?     Do 
not  think  that  we  will  take  external  refpeft  to 
us  for  the  fruit  of  the  gofpel  :    As  we  have  no 
caufe  to  complain  of  other  things,  fo  let  us  not 
be  put  to  complain  of  this,    but  receive- Chritl 
in  your  heart  ;    let  him  and  his  precious  wares 
have  change  and  go  off  amongft  you;  make  ufe 
«f  him  for  wifdorn,   righteoufnefsj   fan&ifica* 


V.erfe  T'  Serm.o. 

tion  and  redemption ;  and  go  not  for  the  falhion 
about  the  means  that  ihould  bring  you  near 
him,  but  be  in  good  earned: :  and  this  would  fa- 
tisfy  us  much,  and  prevent  complaints.  La/fly, 
I  would  ask  you,  What  will  come  of  it,  if  we 
ihall  go  on  in-preaching,  and  ye  in  hearing,  and 
yet  continuing  ftill  in  unbelief  ?  Will 'there 
not  be. an  account  craved  of  us  ?  And  mufl  we 
not  make  a  report  ?  And,  if  ye  think  we  mull 
report,  can  we  report  any  other  way  than  it  is 
with  you  ?  Shall  we  or  dare  we  fay,  that  fuch 
a  man  was  a  fine  civil  man,  and  that  therefore 
he  will  not  be  reckoned  with,  tho3  he  believe  not 
in  Chrift?  No,  no,  but  this  mufl:  be  the  report^ 
that  fuch  a  man,and  fuch  a  kind  of  men,  tho'Chrift 
was  long  wooingtrhem,  would  not  embrace  him  5 
thoJ  he  invited  them  to  the  wedding,  yet  they 
would  not  come  ;  nay,  they  mocked  and  fpurned 
at  itjthey  trode  the  blood  of  the  covenant  under 
foot,  and  counted  God  a  liar  in  all  his  offers  •; 
and  faid  by  their  pra&ice,  that  they  fhould 
be  happy,  tho'  they  took  not  this  way  ;  Many 
of  yeu,  who  would  not  take  it  well  if  we 
ihould  fpeak  this  to  you  in  particular.,  will  find 
it  to  be  a  truth  one  day.  And.  if  ye  lhall  fay, 
What  would  we  be  at  ?  The  anfwer  is  at  hand, 
-Believe  in  the  Lord  fefus  Chrift  >  and  ye  jhall  be 
faved  :  This  is  the  end  of  the  gofpel,  and  the 
mean  of  your  happinefs  ;  it's  the  great  and  the 
main  thing  that  we  call  for,  which  if  it  be  not 
obtained,  the  ground  of  the  complaint  will  con- 
tinue. And,do  you  think  this  any  ftrange^hard, 
or  uncouth  thing,  that  when  we  bring  to  you 
the  offer  of  Chrift  in  the  gofpel,  we  bid  you 
receive  it,  and  flee  in  to  him,  to  hide  you  from 
the  wrath  to  come  ?  and  yet  this  is  all  we  feek 
of  you  .*  It's  neither  your  fhame  nor  your 
skaith  that  we  feek,  but  that  ye  may  take  with 
your  fin,  that  ye  may  judge  and  condemn  your 
felves,  that  your  mouth  may  be  flopped  before 
God,  and  that  ye  may  flee  to  Jefus  Chrift  in  ear* 
neft,  and  clofe  with  him  on  his  own  terms.  As 
therefore  ye  would  prevent  the  greatly  aggra- 
vated fin,  to  wit,  finning  againft  the  gofpel, 
and  thecomplaintofthe  minifters  thereof  againft 
yo*,and  the  terrible  vengeance  of  the  Mediator, 
Kifs  the  Son,  caft  open  the  everlafting  doors  of 
your  hearts,  and  let  the  gofpel,  and  Chrift  the 
King  of  glory,  have  accels  :  We  pray  you,  (land 
not  in  the  way  of  your  own  happinefs,  refufe  not 
to  do  him  that  much  pleafure  and  fatisfaclion  for 
all  the  travel  of  his  foul,as  to  give  him  your  fouls 
to  be  faved.  Now,  God  himfelf  keep  you  from 
this  folly  and  foul-de&roying  madnefs. 

CHAP. 


SERMON    X. 

Ifaiah  liii.  i.  Who  hath  believed  our  report  ?  and  to  robom  is  the  arm  of  the  lord  revealed  ? 


45 


w 


rE  have  fpokcn  fomewhat^  thefe  days  part, 
to  fur.dry  doctrines  from  this  part  of  the 
verfe.and  particularly  of  the  fad  complaint  which 
Ifaiah  hath  in  his  own  name,  and  in  the  name  of 
all  the  miniilers  of  the  gof'pel,  that  the  fayoury 
-report  concerning  Jefus  Chrift  is  not  received  ; 
and  that,  tho'  life  and  falvation  through  him  be 
offered  to  many,  yet  there  are  but  few,  fcarce 
here  one,  and  there  one,  that  do  embrace  it  ; 
This  is  the  fad  refult,  Lord,  who  hath  believed 
eur  report  ?  Words  that,  being  fpoken  by  fuch  a 
prophet,  and  fo  often  mentioned  in  the  new 
teflament,  may  and  fhould,as  oftep  as  we  fpeak, 
hear,  or  read  them,  put  both  miniilers  and  peo- 
ple to  a  holy  demur,  and  to  look  what  becomes 
of  all  our  preaching  and  hearing,  when  this  was 
all  the  fruit,  even  of  Ifaiab's  preaching,  as  to 
the  greatefl  part  of  his  hearers. 

Ere  we  leave  this  part  of  the  verfe,  it  will  not 
be  unmeet  that  we  fpeak  a  little  to  thefe  three,  i. 
To  what  may  be  the  caufes  why,when  the  gofpel 
is  powerfully  preached, there  are  fo  few  believers. 
2.Howit  comes  to  pafs,leeing  fo  few  believe,that 
generally  fo  many  think  they  believe,  and  Co.  few 
fufpeel  their  own  faith.  And,  3.  To  the  necefli- 
ty  that  lies  on  the  hearers  of  the  gofpel,  to  en- 
quire at,  and  try  themfelves  concerning  their 
faith,  and  to  have  fome  folid  fatisfa&ion  in  it. 

Altho' we  mention  no  particular  doctrines  now, 
yet,confidering  the  do&rines  we  fpoke  to  before, 
thefe  things  will  not  be  unfuitable  to  them,  nor 
impertinent  to  you. 

For  the  Firft9  The  caufes  why  fo  few  believe 
the  gofpel :  We  cleared  to  you  already,  that  ge- 
nerally the  powerful  preaching  of  the  gofpel  hath 
been  with  little  fruit  ; , To  that  Ifaiah  hath  this 
fadcomplaint,Z0rrf,-R>^£0^  believed  our  report? 
and  our  Lord  Jefus  hath  it  alfo  on  the  matter,Afa t . 
1 1. 1 7  We  have  piped  to  you,andye  have  not  dan. 
*ed\  we  have  mourned  toyou,andye  have  not  la- 
ntented\  and  in  the  fame  exprefs words, John  12. 
38.  And  when  it  is  fo  with  fvcet  Ifaiah  in  the 
old  teftament,  and  with  our  bleifed  Lord  in  the 
new,  that  fpoke  with  fuch  power  and  authority, 
ye  may  fee  there  is  reafon  for  us  to  enquire  in- 
to the  caufes  why  it  is  that  fo  few  believe.  In 
fpeaking  to  which,  1.  We  intend  not  to  touch 
on  all  the  reafons,  that  may  be  gathered  toge- 
ther, of  peoples  not  profiting  under  the  gofpel; 
But  6f  thefe  that  ye  have  moil  reafon  to  look  to, 
and  that  are  mod  obflru&ive  of  faith  in  you*  Ufc 
Xho'  we  might  fpeak  of  reafons  on  the  fide  of 


them  that  fpeak  to  you  (for,  voho  isfufficient  for 
thefe  things?  and  we  fhall  not  deny  but  we  have 
culpable  acceffion  to  your  unfruitfalnefs)  yet  it 
were  not  much  to  your  edifying  to  infill  on  thefe. 
.  3.  Neither  will  we  fpesk  to  thefe  fovereign  cau- 
fes on  God's  part,  who  in  hisrholy  juftice  gives 
up  people  to  ur.fruitLulnefs,  when  they  receive 
not  the  truth  in  love.  Neither,  4.  Shall  we  in- 
fill: on  thefe  caufes  that  may  arife  from  the  de- 
vil, who  waits  on,  wherever  the  word  is  preach- 
ed, to  mar  the  fruit  of  it,  as  we  may  fee,Maf.  13. 
19.  the  evil  fpirits,  like  as  many  crows,  when 
the  feed  of  the  word  is  {'own,  waiting  on  to  pick 
it  up  ;  and  ye  would  know,  that  ye  never  come 
to  hear  the  word,but  there  are,  as  it  were,  flocks 
of  devils  attending  you  ;  -hence  it  is,  that  fome 
are  rocked  and  lulled  afleep,  fome  have  their 
minds  filled  with  worldly  thoughts,  fome  forget 
all  that  they  hear  ere  they  go  out  of  doors  ;  thus 
it  is  with  many  hearers  of  this  gofpel,their  hearts 
are  trode  upon,  as  the  way-fide,  by  devils  and 
foul  fpirits,that  never  a  word  takes  impreluonon 
them.  And  tho' ye  may  think  fuch  exprelTions  un- 
couth-like and  Grange,  yet  they  are  fadly  true  ; 
Satan  waited  on  whert'Chrift  preached,  and  fure 
he  will  fear  no  more  to  do  fo  at  our  preaching  tha* 
he  did  at  his  ;  if  he  flood  at  Jojbua's  right  hand 
to  refifl  him,he  will  no  doubt  be  at  ours  :  but  we 
fay,  we  will  not  infift  on  thefe  ;  But,  5.  WTe  fhall 
fpeak  a  little  to  thefe  caufes  that  are  common  in 
you,which  ye  your  felves  might  know,if  ye  would 
obferve  them  ;  and  we  would  exhort  you  to  take 
notice  of  them,when  we  tell  you  of  them. 

i7?,Then,  we  offer,  or  rather  affert  this  for  a 
caufe,  the  want  of  ferious  minding  the  great  con- 
cernment of  the  work  of  your  falvation,  and  that 
this  preached  gofpel  is  the  word  of  the  Lord, 
by  which  ye  mud  be  faved.  Alas  !  tho"  ye  have 
immortal  fouls,  and  tho'  this  word  be  the 
mean  of  your  falvation,  yet  there  are  hundreds 
of  you,  that  never  lay  it  to  heart,that  your  fouls 
are  in  hazard,and  that  this  word  mull  be  it  that 
ye  mufl  live  by,and  live  upon:  I  appeal  to  your 
continences,  if  ye -think  upon  this  ferioudy  ;  want 
of  this  emfideratien  fofters  fecurity,  breeds  lazi- 
nefs,  and  makes  and  keeps  you  carelefs  and  car- 
nal. I  fhall  inftance  the  want  of  it  in  three  re- 
fpe&s  ;  1.  Look  how  ye  are  affected  towards  this 
word,. and  your  own  edification  by  it;  before  ye 
come  to  hear  k  ;  how  few  are  hungering  and 
thirfting,  or  preparing i^t'saejit  by  it;or  pre- 
paring 


4<  JfaUb  11. 

paring  to  meet  with  God  irrit?  In  effedfc,ye  come 
not  with  a  defign  to  profit  ;  fo  that,  if  it  were 
known,  it  would  be  wondred  at,  wherefore  ye 
come  to  hear  the  word  :  As  Chrilt  fays  of  fome, 
They  came -not  becaufe  they  faw  the  miracles*  but 
becaufe  they  did  eat  of  the  haves  and  were  filled; 
fo  may  we  fay  of  you,  that  ye  come  not  to  profit 
by  the  word,  but  on  fome  crooked  carnal  de- 
sign. 2.  Look  how  ye  carry  when  ye  are  come  : 
now  many  deep  a  great  part  of  the  fermon  ?  fo 
that  it's  a  fhame  to  look  on  the  face  of  our  meet- 
ings, when  in  every  corner  fome  are  deeping, 
whofe  confciences  God  will  waken  ere  long, 
and  the  timber  and  ftones  of  the  houfe  will 
bear  witnefs  againft:  them.  Were  you  in  any  o- 
ther  meeting  about  ordinary  builnefs,  there 
would  not  be  (vch  keeping  ;  hut  when  ye  are 
waking,  what  is  your  carriage  r  for  ye  may  be 
waking,  and  your  heart  far  away,  or  fad  afleep. 
How  leldom  can  ye  give  account  of  what  is  laid? 
tho'  your  bodies  be  prefent,  your  hearts  are  wan- 
dering ;  ye  are  like  thefe  l'poken  of.E^zk.n-  31. 
•who  jat  before  the  prophet  as  God's  people,  but{ 
their  hearts  went  after  their  covet  aufnefs  :  how 
often, while  ye  are  fitting  here,isyour  heart  away? 
fome  in  their  thoughts  running  after  their  trade, 
fome  after  their  merchandicc",  fome  after  one 
thing, fome  after  another.  This  is  one  fad  inftance 
of  it,  that  there  many  of  you  who  have  had 
preaching  fourty  or  fifty  years,  that  can  fcarce 
tell  one  note  of  it  all ;  and  no  wonder,  for  ye 
were  not  attentive  in  the  hearing  of  it.  3.  Look 
how  ye  carry  after  the  word  is  heard;  What 
tmedifying  difcourfe  will  ye  be  engaged  in,  ere 
ye  be  well  at  the  door  ?  how  carnally  and  care- 
lefly  do  many  rufh  unto,  and  go  away  from  hea- 
ring of  the  word  !  and  when  ye  get  a  word  that 
meets  with  your  foul's  cafe,  do  ye  go  to  your 
knees  with  it  before  God,defIring  him  to  breathe 
on  it,  and  to  keep  it  warm  ?  or  do  ye  meditate 
upon  it  ?  Now, put  thefe  three  together,  your 
carnage  before,  in  the  time,  and  after  your  hea- 
ring the  word, ye  will  find  that  there  is  juft  caufe 
to  fay, that  the  moft  part  that  hear  this  gofpel  are 
not  ferious  ;  what  wonder  then  that  it  do  them 
.■no  good  ?  In  the  end  of  that  parable  of  the  fewer, 
Mat .  1 3 .  Mark  4.  and  Luke  8.it's  faid  by  the  Lord, 
"Take  heed  how  ye  hear  ;  fer  whofoever  bath,  to 
him  Jhall  be  given,  &c.  if  ye  improve  well  your 
hearing,  ye  will  get  yet  more  ;  but  fo  long  as  ye 
take  no  heed  how  ye  hear,  ye  cannot  profit. 

A  2d  ground  or  caufe  is  this,  That  the  moil 
part  of  hearers  never  come  to  look  on  this  word 
as  the  word  of  God,  they  come  never  almofl  to 
kavc  a  hUtorigaJ  faith  of  itj  ix'itii&JUbm.  6. 


Verfe  2.  Serm.  5. 

He  that  cometh  to  God,mu(l  believe  that  be  island 
that  he  is  a  rewarder  of  them  that  feek  him  dili- 
gently z  But  when  folk  do  not  really  believe  that 
God  is,  what  wonder  they  feek  him  not,  that 
they  fear  neither  judgment  nor  hell,  and  that 
they  ftudy  not  holinefs  ?  They  fay  in  their  hearts, 
theyihall  have  peace,  tho'  they  walk  in  the 
imagination  of  their  own  hearts,  and  that  the 
way  to  heaven  is  not  fo  narrow  as  minifters  fay 
it  is,  that  God  will  not  condemn  poor  chrift- 
ned  bodies  ;  this  is  the  language  of  many  hearts, 
and  of  fome  mouths  :  Need  there  any  eviden- 
ces of  it  be  given  ?  if  ye  believed  that  the  way  to 
heaven  is  fo  (trait,  and  that  holinefs  is  fo  exten- 
five,  could  ye  poflibly  with  any  ferioufnefs  re* 
fle&  on  your  heart  and  way,  and  not  be  affrigh- 
ted ?  But  the  truth  is,  this  word  gets  not  leave 
to  fink  in  you  as  the  word  of  God ;  therefore 
faith  our  Lord  to  his  difciples,£Kfcc44.£ef  ftfc/c 
fayings  fink  into  your  ears.  There  are  thefe 
things  I  tear  ye  do  not  believe,  and  let  me  not 
be  thought  to  take  on  me  to  judge  your  consci- 
ences, when  there  are  (b  many  that  profefs  they 
know  God,  but  in  vjorks  they  deny  him,  as  it  is, 
Tit .  1  16.  when  we  fee  .fuch  things  in  your  carri- 
age,we  know  that  there  is  a  principle  of  unbelief 
whence  they  fpring.  1.  There  are  many  of  you, 
that  really  believe  not  there  is  a  God,  or  that 
he  is  fuch  as  his  word  reveals  him  to  be,  to  wit, 
holy,  juft,  powerful,  C5c.  elfe  ye  durft  not  live  at 
feud  with  him.  -  The.  fool  hath  faid  in  his  heart r 
There  is  nit  a  G»d,tbey  are  corrupt  ^2.  your  pra-. 
ftical  atheifm  and  prophanity  fay  ye  believe  not 
there  is  a  God.  2.  Ye  never  believed  the  ill  of 
your  mt\ire:Doye  think&sfames  befpeaks  thefe 
he  writes  to.cbap.  5.  «,.)  that  the  fcripturc  faith  it* 
vain,  The  fpirit  that  is  in  you  lufls  to  envy  ?  Ye 
do  not  think,  that  your  heart  is  deceitful  and 
defperately  wicked  ?  Tho'  we  fhould  preach  ne- 
ver fo  much  on  this  fubje&,  yet  ye  lay  it  not  to 
heart,  ye  take  it  not  to  you  in  particular.  3.  We 
are  afraid  that  many  of  you  believe  not  a  judg- 
ment, and  your  particular  and  perfonal  coming 
to  it;  nay,  there  are  among  you,  who  are  like  to 
thefe  mocker sfyoken  of  by  Peter  in  his  fecond  *- 
piflle,  chap.  3.  v.  34-who \^y, Where  is  tbepremife 
of  his  coming  ?  And  as  there  were  in  ?aul\  days 
fome  that  denied  the  refurre&ion,  1  Cor.  15.  fo 
there  are  ftill,  who  do  it  on  the  matter  at  leaft; 
ye  have  the  fame  corrupt  nature  :  We  would 
think  that  we  had  prevailed  to  fome  purpofe,  if 
ye  were  brought  really  to  believe,  that  there  is 
a  God,  a  life  to  come,  and  a  day  of  judgment ; 
and  if  ye  did  fo,  ye  would  be  more  ferious  ia 
duty,  and  would  come  more  kungry  and  thir- 
ty 


,  ^    Jfaiab    «»3. 

rrjean  and  mids  of  falvati- 
i  s  not  believed,  to  wit,  that  the  way  to  peace 
in  jews  Chrifc,  and  that  there 
- 

: 
found  that  ye  hare  another  mids  than  faith,  and 
another  way  than  that  oi  holiness  :  And, to  make 
this,  we  need  go  no  further  than  to  your 
pra&ice  ;  we  arc  lure  many  of  you  lire  in  pro- 
phanity,  and  yet  ye  have  aO  a  hope  of  heaven  : 
and  what  lays  this,  but  that  ye  think  not  nuth 
i::::::;.^:;;.:'iry.  bat  that yc  may  COOK  ::> 
heaven  another  way  ?  and  this  aa  old  fault  and 
deceit ;  it  was  in  Mtfes  his  days,  for  Qhdc  are 
brought  in  £>;ui.  :;.  i;.  ^y-r5-  IJbmM  ?*--e 
peace,  tbe  I  walk  in  tbe  imagbtaiim  :f  my  :rrn 
b*  art. and  add  drmmkemmefs  titbirfi\  tho"  I 
p  e  -ai!y  at  my  tour-bours,tho'  I  follow  my  lufts 
and  p'.ev/ures,  ?-.i  take  my  fiovtfa  and  f. .'.  of  the 
world,  we  cannot  be  all  iairts,  £5V.  Tbe  L.vd  wiU. 
mstffars  tbat  man3but  bis  nmger  and  yealmfyfbaU 
s  agoinfl  bimJand  a  2  roe  curfes  that  are  writ- 
•  :k  fbaUljnfm  bim,  and  the  Ltrd 
will  bUt  cut  bis  name  fnm  muter  beaven  \ 

bow  believed,  it  ihall  beibund 

T:\  ~: 

judgment,tbat  will  kcow,to  their  coft,  the  truth 
of  many  tilings  they  never  believed  hefbre,as  we 
£nd  in  that  rich  man,who  lays  to  AbraboMyScnd 

tbis  place  eft. intent ;  it  (ays  as  much,  as  that  be 
in  his  life-time  did  not  believe  how  terribly- tor- 
menting a  place  hell- is,  and  i: 
tho'  men  and  women  have  immortal  fouls,  yet 
tbey  go  on  following  th;>  .and  believe 

not  that  any  avil  lhall  befal  them,  till  God's  t 
and  rir.o?ic:c  overtake  them. 
A  id  ground  or  caufe  is,  That  folk   never 
elves  in  hazard,   nor  fairer  their  ha-, 
zardto  aire  A  them,  and  there  bek  not 

after  the  rsmrdv;  hence  the  Jews,S:ribes  and 
F  bar  i fees  ,re jecte  d  C  h :  i  8  ;  *  b  j '  I  h  t  y  were  rig  b  - 
^eou  s  p  d  d  needed  not  the  p  b 

an  rand  thus  it  B  w  rtl   i 

with  it   that  ye  are  finners,    but  not  with  the 
naedemefi  c:  your  nature  ;    and  this  oaal  i 
that  when  life,  ind  reconciliation  with  God,  are 
!    •fiered  ,--  alnioil  none  to  accept 

re  are  generally,in  your  own  opinion, 
good  rriends  with  God  already 
HK>it  think  that  ye  have  hatred  at  G.  d.  and  lb  ye 
earelc 

■ 

Cfcriil  laid  to  them,  Te  bj-je  th 
wr;*niwercd,H;  tad  a  dzvil^pd  ffrt  thj  vat 


47 
f:me  y/Abraba  an,  mmd  were  mat  bwwiffmrwUs 

~  :  . :  .  i  >* : :  .    r  ,  -  ;.-  ;  -   ;.  .  j,  \ ;  ; :  _  l  —.■•-.-  -:  - :  _  •  * 
to  even  your  leaves  to  hefl,ncr  take  with  myth  1 
were  heirs  of  wrath,  as  if  ye  hud  been  born  with 
other  natures  than  the  ordinary  race  of  irvain)r'rfl 

:i.  ar.i  this  ire  ;>  .:  mar*  ::k-::»:  .;,::;; 
good  of  this  gofpeK  kit  it  fecks  tanners  to  pardon 

c    r.-.i--  :-:.".:«  ::   r ; : . .-  J. . :  :i :  r:.  ;  i- 1.": .:".  :  r. ; 

be  (ought  after,  nor  will  it  £nd  merchants  :  1 

w-:r  :.-.;:  :':.e  r-.:r..:-  :j  :i*.:r  '..:.-.  :rei.j"prl 
hi:z  aaa»  rwcet,  neaoctul,  ira  c;x.:f:ir.c 
words  to  fpeak  to  the  man  afterwards* 

A     _r  ;   ;:  .  ..-1    .r.    I;-.: 

the  world,  which  is  toe  rut  cfsU  UL    This  is 

i.'.  r.-  .-.;.-   :r.a  -  ;._  ":.;.:..'.  .  : .  a        ;-.;    .•,•;:;:•;. 

fits  not,  Tbej'eedis  f$wa  am^Mgtbrms,  mmd  the 

tbsrus  ffrimg  mf  mmicbtke  it,tbe  tares  if  this  lift 

amd  detehfrnimefs  if  rubes, ibaked  tbe  wsrdz  This 

li  -::     r?:;.^:-   r.::  .'::i..-i..     '.  ..:  :.---;  .~:~. 

••>»•.:•.    » -'.:  ::::.-* :.i-.-  ">  :     ::r:.:.:^;:  :.:.s:::- 

fent  world  ;   folks  allowing  tbemfdves  toe 

Carisfiaion  i  aes  and  pelf,    counting 

well  if  they  have  ir^and 

grieved  if  tb  ere  nothing 

but  that  to  make  happy ;  being  wholly  taken  up 

.  leaving  no  room  :or  the  concerns 

::^of  God, 

^ '.-.;.;.  ;\sr"  .:-    »i:'.:;;--.:;;.    '.: -£,5  .:~i  :'^:;re.s  ; 

rich,  and  th; 

:  at  end  \  and  : 
chokes  and  fulrocates  the  word,that  itxiever  comes 
up,  that  nothing  ooaaes  to  perfeoHpa  ;  therelbce 
Chria  lays.  Lake  21.  24.  Tale  beed  jre  be  mat 
avercbargedwitbfarfeUiMg  amd  drzmkem*ejs,a*4 
t*r*s  lam  arraid  that  many  mo  a- 

mong  you,  w  ho  are  civil  and  c  0  I  -ious 

and  rrugal,    flull  periih 

mindednefs,    than  fliall  p.  ^ 

gluttony,  fornication  or  the  like  ;  and  yet  there 

H*w  bard  is  it  (laj  s  man  tt  ea\- 

ttr  ints  tbe  kingdom  if  beaven  ?  and  i 

is  he,  that  is  taken  up  with  riches,  and  places  r 
his  happinefs and  corner: 

■ 
:  be  ufc  of  la\N  ful  th  Is  k  it  enough 

':.  we  cannot 

ing, 

it  £sd  ;,:.  .vvfc  [  [  the  rTOrld    D  J 

the 


4$  ffaiab'te. 

the  Fktbe?  Wifi  WW  be  found  in  you.  Doth  not 
your  experience  tell  you,  that  it's  not  an  eafy 
matter  to  be  much  taken  up  with  the  world, 
a-nd  to  win  at  a  fu-itabie  difpofition  for  dutes  of 
religion,  and  to  be  painful  Hi  them  I 

A  fifth  ground  is,  folks  little  prizing  of  the- 
gofpel  and  the  benefits' that  come,  by  it ;  they 
look  not  upon  it  as  their  happinefs  to  have  com- 
munion with  God:  they  who-are  invited  to  the 
marriage  of  the  King's  Son,  Matt.  22.  will  not 
come,  and  the  reafon  is  given,  they  wade  light  of 
it\  the  offer  of  the  gofpel  hath  no  weight,  it 
relifhes  not :  if  a  market  of  fine  things  at  a  cheap' 
rate  were  proclaimed,  ye  would  all  run  to  it; 
but  ye  delight  not  in  the  word  of  God,ye  prize 
riot  the  gofpel  and  the  precious  wares  that  it 
expofeth  to  fale  amongft  you  ;  and  to  evidence 
and  make  out  this,  I  would  ask  you  thefe  few- 
questions;  and,  i.  I  would  ask  you,  How  often, 
or  rather  how  feldom  have  you  iitten  down  pur- 
pofly  and  thanked  God  for  fending-4;he  gofpel  to 
you  ?  ye  have  given  thanks  for  your  dinner,but 
how  often  have  ye  given  him  thanks  that  ye  have 
the  gofpel,  fabbath  days,  and  week  days?  2.H0W 
little  do  many  of  you  wait  on  the  preaching  of 
it  1  were  there  a  meftage  fcnt  to  you  but  from 
fome  ordinary  man,  let  be  from  a  great  man,  ye 
would  ftraiten  your  ielves  and  your  bufinefs  too 
fomewhat,  that  ye  might  hear  it ;  and  yet  it's  a 
wonder  to  think  how  fbme  in  this  place,  except 
on  the  fabbath,  will  hardly  be  feen  in  the  Church 
from  one  end  of  the  year  to  the  other.  3.  Had 
ye  any  evident  to  draw  of  houfc  or  land,ye  would 
feek  to  have  it  drawn  very  well  and  fure ;  but 
naany  of  you  never  fought  to  have  the  evidents  of 
heaven  made  fure:  Ye  know, how  interruptions  of 
threatnings  to  remove  the  preached  gofpel  from 
you,  never  troubled  you ;  that  bufinefs  of  the 
Tender  gave  a  proof,  that  if  ye  might  bruik 
your  ea'fe  and  the  things  of  the  world,  ye  cared, 
not  what  became  of  the  gofpel  and  of  the  liber- 
ties of  Chrift's  kindom  among  you  :  nay  we  may 
fay,  the  gofpel  was  never  lefs  let  by,  never  more 
reproached,  defpifed,  and  trode  upon,  than  in 
the  time  wherein  we  live ;  and  who  lays  it  to 
heart  ?  if  it  were  well  tried,  there  is  more  pains 
taken  on  fecklefs  particulars  in  a  week,  than  ye 
take  upon  your  fouls  in  a  year ;  and  (which  may 
be  fpoken  to  the  fhameoffome)  more  time  ta- 
ken up  in  tipling,  drinking  and  debauching, 
than  in  prayer,  or  any  other  religious  duty :  And 
is  not  that  an  undeniable  evidence,  that  ye  make 
light  of  the  gofpel  ?  They  made  light  of  it,  and 
went  their  ways,  &c.  faying  on  the  matter,  Care 
for  yonder  invitation  who  will,  as  for  us,  we  have 
.  fomewhat  clfe  to  «lo» 


Vcrfe  1.  Sermmo. 

■  A  fixth  ground  or  caufe,  tho'  poffibly  it  be  not 
'0  rife,  is  aihifting  of  convi&ions  and  challenges, 
a  quenching  of  any  begun  exercife  in  the  con- 
fidence; fbme  of  you  have  been  made  fometimes 
to  tremble  as.  Felix  aid,  but  ye  ihifted  it,  and 
put.  itoff  to  another  time,  and  went  away  to  fome 
company  or  recreation,  that  fo  ye  might  ftifle  it, 
and  drive  it  out  o'f  your  thoughts.  Is  there  any 
of  you,  but  in  ficknefs,  or  under  fome  other  fad 
crofs,  or  at  a  communion,  ye  have  had  your  own 
convi&ions,  challenges,  and  frights  about  your 
foul's  eftate  and  yet  ye  have  fmothered,  extin- 
guifhed,  and  put  them  out  again, 

A  feventh  ground  or  caufe  (which  is  as  largo 
and  comprehenfive  as  any)  is  folks  reding  and 
fitting  down,  before  they  have  any  folid  ground 
to  reft  upon,  taking  a  counterfeit  work  for  a 
realone,like  thefe  fpoken  of,  Hofea  7. 16.  of  whom 
it's  faid,tbey  return,but  not  to  the  moflHigb.Somc 
attain  to  a  fort  of  out- fide  reformation,  and  they 
trow  that  on  that  account  they  are  all  well  enough, 
and  in  good  terms  with  God;  and  when  fuch  arc 
called  to  return,  they  fay  as  thefe  do,  Mai.  3*7. 
Wherein  Jhall  we  return?  they  think  tfhey  are  re- 
turned, and  that  their  peace  is  made  already  ; 
they  cannot  endure  to  be  bidden  believe,or  to  lay 
a  new  foundation,for  they  think  it's  laid  already: 
in  a  word,  as  Laodicta  did,ihey  think  themfelves 
rich  and  increajed  in  goods, when  yet  they  are poor  t 
blind,  mifcrable,  wretched  and  naked,  but  they 
knew  not,  and  fo  are  well  fatisfied  v*ith  them- 
felves  as  gracious  perfons,  retting  on  thefe  and 
the  like  grounds;  as,  1.  It  may  be  they  pray,and 
think  lbmething  of  that.  2.  They  thisk  they  have) 
faith  enough,  if  they  have  a  hiflorical  faith.  3. 
It  may  be  they  have  had  fome  refolutions,  and 
fits  of  a  fort  of  tendernefs,  and  thefe  they  reft  u- 
pon.  We  fhall  not  infill  to  fhew  the  rottennefs 
of  thefe  props,  but  fliall  only  fay, It  were  in  fome 
refpect  good  for  many  of  you,  that  ye  had  never 
had  the  little  pieces  of  profeflion  ye  have  ;  There 
is  a  fort  of  civil, legal,  formal,  fair-fafhionedmen 
and  women  among  us,  whofe  converfatiorf  and 
communication  relifhes  to  none  but  theinlelves  ; 
and,  fpeak  the  word  who  will,  they  think  that 
they  are  without  the  reach  of  it :  I  muft  fay  this 
fad  word,  that  I  think  many  of  you  have  as  much 
believing  as  keeps  you  from  faith  in  Chrift;  that  ! 
is,  ye  have  as  much  prcfumption  and  fecurity  as  | 
makes  you  that  ye  are  never  ferious  with  the 
Lord  to  amend  it,  and  to  bring  you  indeed  to 
believe;  fo  that  it's  a  greater  diflfculty,  to  beat 
you  off  from  your  rotten  grounds,'  than  it  is  to  : 
get  you  right,  tho'  both  require  the  omnipotent  j 
power  of  God :  ye  think  ye  believe  always,  and  , 


Serm.ii.    '  -        "      Ifajab  & 

ye  have  no  doubts  about  it,  and  therefore  ye 
think  ye  have  faith  enough  to  do  your  turn ;  Ah! 
when  will  ye  know  tHat  iecurity  is  no  faith,  and 
that  there  is  a  great  difference  betwixt  prefump- 
tion  and  (o\i&  retting  by  faith  on  Chrift  ? 

Eightly,  We  think  that  this  wrongs  many  .of 
you,  becaufe  ye  are  not  among  the  wdrft  fort,and 
others  efteem  well  of  you  ;  ye  think  ye  are  well 
enough  ;  and  this  makes  us,  that  as  to  many  of 
you,  we  know  not  whether  to  be  more  familiar 
with,  or  to  (land  at  a  dmance  from  you,becaufe 
ye  are  readv  to  reft  on  fo  very  (lender  grounds* 
It  is  not  the  commendation  of  men,  but  tht  com- 
mendation of  God,  that  ye  fhould  feek  mainly  af- 
ter, and  yet,if  ye  think  good  men  efteem  well  of 
you,  ye  apprehend  ye  are  good  enough.  This 
was  it  that  made  the  foolijl)  virgins  fo  fecure,  be- 
caufe the  wile  took  them  and  retained  them  in 
their  company,  and  this  is  the  neck-break  ofma- 
ny,efpecially  when  they  look  about  them,and  ob- 
ferve  fome  fin  in  others  which  they  have  win  to 
abftainfrom  ;  as  if  it  had  been  enough  in  Hersd, 
and  a  fufficient  proof  of  the  reality  of  his  religion, 
That  he  heard  John  gladly,  and  did  many  things 
$n  the  hearing  of  him* 

A  »/»f^  ground  is  (and  it's  a  very  poor  one) 
folks  fitting  down  on  the  means  when  they  have 
them,  as  if  when  they  hate  gotten  the  gofpel 
they  were  in  no  hazard,  and  could  believe  when 
they  lift.  I  make  no  queftion,  but  where  the  gof- 
pel is  powerfully  in  any  raeafure  preached,  there 
arc  many  more  fecure  and  fearlefs  than  if  they 
had  it  not ;  and  it's  very  probable  fomewhat  of 
this  it  hinted  at,  Luke  13.26.  where  fome  are 
brought  in  faying  to  Chrift,  We  have  eaten  and 
drunken  in  thy  prefence,  and  thou  hafl  taught  in 
ourfireets  ;  who  when  he  boafts  them  away  from 
him  at  the  great  day,they  will  in  a  manner  hard- 
ly believe  that  he  is  in  earneft,and  they  give  this 
for  the  reafon  of  it,  that  they  have  heard  him 

E  reach,  and  they  have  run  out  to  the  fields  after 
im  ;  it  were  good  to  fear  while  ye  have  the 
word,  left  ye  mils  the  fruit  of  it;  compare  to  this 
purpofe  Hcb.  3.  at  the  clofe,  withHei.  4.  1.  and 


Verfe  1.  4$ 

we  will  find  this  commended  t©  us:  fo  we  fee,  faith 
the  apoftle,  that  they  could  not  enter  in  becaufe  of 
unbelief,  let  us  therefore  fear, left  a  promife  being 
left  us  of  entring  into  his  reft,  any  of  us  Jbould 
feem  to  comejhort  cj  it ;  it's  much,  yea  the.  firft 
ftep  to  faith,to  get  folks  made  fuitably  afraid  to 
miis  the  fruit  and  blefling  of  the  ordinances  while 
they  have  them  :  it's  good  to  be  afraid,  to  come 
to  the  Church,andnotto  get  good  of  the  preach- 
ing, or  to  go  and  read  a  chapter  of  the  Bible,and 
not  profit  by  it  ;  always  to  put  a  difference  be- 
twixt the  ordinance  and  the  blefling  of  it,  and 
to  be  afraid  in  the  ufe  of  the  ordinances  to  nrifs 
the  blefftng  ofthem. 

There  may  be  many  other  caufes,  and  we 
would  not  ftint  and  limit  you  to  thefe,  but  fure 
the  fe  are  caufes -why  this  gofpel  profits  not: 
we  may  add  thefe  few,  1.  There  are  fome  that 
(tumble  at  the  meffenger,  fome  at  the  meffage  ; 
fome  thought  Chrift  a  friend  of  publicans  and 
finnersy  and  faid  he  had  a  devil,  and  Co  they 
faid  of  John  Baptift  :  There  are  fome  that  can 
abide  neither  free  nor  fair  fpeaking,and  they  think 
it's  not  the  word,  but  the  fpeaker  that  they  of- 
fend at  ;  but  prejudices  againft  the  carriers  of 
the  word  have  never  done  good,  but  much  ill; 
and  ye  would  guard  againft  them.  2.  Some- 
times there  is  a  (tumbling  at  the  fpiritual  truths 
of  the  gofpel,  and  a  fort  of  new-fanglednefs  in  the 
hearers  or  it,  that  lafts  not  ;  John's  hearers  re- 
joiced in  his  light  for  a  feafon  ;  fomething  of 
it  alfo  was  in  Chrift' s  hearers,  but  they  foon  tur- 
ned the  back  on  him,  when  he  tells  them  of  eat- 
ing his  flefh,  and  drinking  his  blood,  and  of  the 
neceflity  of  it,  elfe  they  could  have  no  life  in 
them;  Tow  (fay  they} if  a  hard  faying,  who  can 
Bearit?lfvfQ  would  confider  thefe  things,  we 
might  fee  convincing  caufes  of  our  little  thri- 
ving, and  they  might  alfo  (through  God's  blef- 
fing)  be  made  ufe  of  for  directions  to  thriving; 
and  if  we  could  once  bring  you  to  be  fingle 
and  ferious  in  hearing,  and  fpiritually  thrifty 
in  making  ufe  of  every  fermon  and  fabbath  for 
edification,  we  had  gained  a  great  point  of  you. 


SERMON    XL 

Haiahliii.  1.  Who  hath  believed  our  report?  and  to  whom  is  the  arm  of  the  Lord  revealed? 

!F  we  would  foberly  confider  the  frame  of  the 
moft  part  of  men  and  women  that  live  un- 
er  the  gofpel,    it  would  be  hard  to    know, 
whether    it    were   more  ftrange  that  fo    few 


lhould  receive  the  report,  and  be  brought  to 
believe,  for  all  that  can  be  faid  of  Jefus  Chrift  ; 
tx  whether  that,  among  the  generality  of  hear- 


ers that  do  not  receive  the  report,  there  are  Co 
few  that  will  let  it  light  but  that  they  believe : 
It's  wonderful  and  ftrange  to  fee  unbelief  lb 
rife,  and  it's  as  ftrange  and  wonderful,  that  a- 
mong  thefe  many  unbelievers  there  are  fo  few 
that  think  they  want  faith, 

H  Ye 


<$0  Jfaiah  $3. 

Yc  reme»ber,the  laft  day,  we  propofed  to  an- 
fwer  this  doubt  or  queilion,  What  can  be  the 
reafon  that,  when  fo  few  believe,  all  almofl  think 
they  believe?  and  then  to  fpeak  a  word  to  the  laft 
ufe  that  rifes  from  the  matter  that  formerly -we 
have  handled  on  thefe  words.  We  fhew  you,and 
we  think  the  fcrlpture  is  very  clear  for  it,  that  a* 
mong  the  generality  tfeat  hear  thegofpel,  they 
are  very  rare  and  thin  fawn  that  do  believe  it  ; 
and  yet,  go  thorow  them  all,  there  will  not  one 
among  many  be  found,  but  will  aflert  they  be- 
lieve, and  they  will  (to  fpeak  fo)  be  crabbed  and 
picqued,  to  tell' them  that  they  want  faith,  and 
lb  the  mod  part  of  hearers  live  and  die  in  this 
delufion  ;  a,  thing  that  experience  clears,  as  well 
as  the  word  of  God,  and  a  thing  that  doleful  ex- 
perience wiH  clear  at  the  great  day:  therefore 
fome  are  brought  in,faying,Z«jfce  13.  2.6 Wc  have 
eaten  and  drunken  in  thy  prefence^and  thou  hafl 
taught  in  our  greets  ;  to  whom  Chrifl  will  fay,  / 
know  you  not,  depart  from  me  %  which  doth  im- 
port this  much,that  fome  will  come  (as  it  were) 
to  the  very  gate  of  heaven,  having  no  doubt  of 
their  faith  and  intereft  in  God,  or  of  their  entry 
into  it,  and  will  therefore  in  a  manner  plead  with 
Chrifl  to  be  in,  and  who  would  never  once  doubt 
of  it,  nor  put  it  in  queftion,but  they  were  belie- 
vers and  in  friendfhip  wkh  him  ;  Altho'  there 
will  be  no  fuch  debate  or  difpute  after  death,  or 
at  the  day  of  judgment,  yet  it  fays  this,  that 
many  hearers  of  the  gofpel  have  drunken  in  this 
opinion,  which  goes  to  death  with  them,  and  no 
preaching  will  beat  them  from  it,  that  they  are 
believers,  and  in  good  terms  with  God,  till  the 
intimation  of  the  fentence  of  condemnation  do  it, 
and  the  wrath  and  curfe  of  God  meet  them  in 
the  face  :  and  O  how  terrible  a  difappointment 
will  fuch  meet  with  in  that  day  !  May  it  not 
then  very  reafonably  and  juftly  be  enquiredj 
what  can  be  the  reafon  and  caufe,  when  this  is 
granted  fo  generally  to  be  a  truth  that  there  are 
few  believers,that  yet  it  fhould  be  as  true,  that 
few  queftion  or  make  any  doubt  of  their  faith, 
and  how  this  comes  to  pafs?  I  (hall  give  you  fome 
reafons  of  it,  which  if  ye  would  think  upon,  and. 
fuffer  to  fink  down  in  your  hearts,ye  would  not 
marvel  that  fo  many  are  in  this  miftake  and  de- 
lufion *,and  it  would  put  many  of  you,  to  have 
quite  other  thoughts  of  your  own  condition 
than  ye  have.  We  fhall  only  fpeak  to  fuch  rea- 
fons as  are  finful,  and  culpable  upon  your  part. 

The  reafons  then  are  thefe.  Firfl,  The  mofl 
part  never  ferioufly  think  on  the  matter,whetber 
they  believe  or  not,  or  they  never  put  their  faith 
to  a  trial.  Ifthefoolifh  virgin  light  her  lamp,and 
never  look  whether  there  be  oil  in  it,  anci  take 


Verfei.  Serm.  if; 

on  a  fair  outward  profefRon  of  TeKgion,  and  ne- 
ver look  what  is  within  it,or  how  it  is  lined,  to 
fpeak  fo,\vhat  wonder  ihs  go  up  and  down  with 
tbe  lamp  in  her  hand,  and  never  know  whether 
there  be  oil  in  her  vefTel  or  not,  fince  fhe  never 
^onfIders,nor  puts  the  matter  to  proof  and  trial  ? 
The  people  are  expoftulated  with  Ufa.  44.  from 
ver.  9.)  for  making  of  images,  that  a  man  fhould 
cut  down  a  tree,  and  with  one  piece  of  it  fhould 
warm  himfelf,  with  anotJMr  piece  of  it  fhould 
bake  his  bread,  and  ofa#iird  piece  fhould  make 
a  god,  and  fall  down  and  worfhip  it ;  and  this  is 
given  for  the  ground  of  it,i>.i8,io.T&£y  have  not 
known  and  un-derftood,  and  none  confider eth  m 
his  heart,  or  as  the  word  is,  feeth  to  his  heart ; 
they  confider  not  that  that  cannot  be  a  god  \  folks 
would  think  that  natural  reafon  might  eafily 
difcover  this  folly.  We  are  perfwaded  that  fome 
of  you  will  think  your  faith  as  great  a  folly, 
when  there  fhall  be  as  clear  evidences  to  prove 
the  rottennefs  of  your  faith  and  hope,  as  there 
were  even  to  common  fenfe,  to  prove  the  image 
made  of  a  piece  tree,  not  to  be  God  ;  when  it 
fhall  be  found  and  declared,  that  tho'  ye  were 
never  convinced  of  fin,  nor  of  your  mifery  and 
loft  condition,  were  nsver  humbled  nor  touch- 
ed under  the  kindly  fenfe  of  it,  never  fled  to  Je- 
fus  Chrift  in  earneft,  nor  never  had  the  exercife 
of  grace,  yet  out  over  the  want  of  all  thefe,  ye 
would  needs  keep  up  a  good  opinion  of  your 
faith  and  hope  :  We  fay,  the  reafon  why  ye  en- 
tertain this  conceit  and  opinion  is,  becaufe  ye  ne- 
ver fit  down  ferioufly  and  foberly  before  God  to 
confider  the  matter,  nor  do  ye  put  your  felves 
to  proof  and  trial.  Let  me  therefore  pofe.your 
confciences,ifye,  who  have  this  opinion  of  your 
faith,  durft  affert  to  him,  that  this  faith  of  yours 
is  the  refult  of  your  forious  examination  and 
trial  •,  is  it  not  rather  a  gueffing  or  fanciful  opi- 
nion that  ye  believe  ?  And  do  ye  think  that  : 
fuch  a  faith  as  that  will  abide  the  trial  before 
God,  that  never  did  abide  your  own  trial  ?  It  ; 
will  doubtlefs  he  a  fore  beguile,  to  go  off  the* 
world  with  fuch  an  opinion  of  faith,  and  to  have 
the  door  fhut  in  your  very  teeth  :  Alas  !  there 
will  be  no  amending  or  bettering  of  your  con- 
dition after  death;  the  day  comes  when  many 
of  you,  if  Godgracioufly  prevent  not,  fhall  curfe 
your  felves  that  ever  ye  fhould  have  been  fuch 
fools,  as  to  have  trufted  to  your  own  hearts,or  to 
have  taken  up  this  opinion  of  your  faith  with- 
out ground  :  We  would  therefore  ferioufly  re- 
commend to  you  the  putting  of  you  faith  more 
frequently  to  the  trial,  and  that  ye  would  often 
rea4  and  think  on  thatplace,2CVr.  i^^.Examine 


Serm.  it.  ■    */****>  w 

your  felves  whether  ye  be  in  the  faith  -prove  your 
6wnfeivesi&c.  O  /  do  not  think  that  a  matter  of 
fuch  concernment  fhould  be  left  lying  at  conje- 
cture and  utter  uncertainty:  Wholoofeth,whenye 
are  fo  palpably  acceffory  to  your  own  mine,  by 
not  endeavouring  to  put  your  felves  to  fo  much 
as  a  trial  ?  Do  not  fay  here  for  excuteJVehave  no 
more  grace  than  God  gives  «r,when  ye  never  en- 
deavoured to  be  fo  much  as  at  the  form  of  the 
duty,  or  to  go  the  length  ye  might  have  gone,  in 
putting  your  felves  to  the  trial  :  The  deceit 
then  being  defperate  and  irredecmable,if  conti- 
nued in,  do  not, for  the  Lord's  fake,  after  all  that 
is  faid  to  you,  continue  beguiling  your  felves. 

A  fecond  tetfon  is,  folks  fettling  themfelves  oa 
unfound  evidences  and  principles  of  peace,  that 
will  not  bear  them  thorovv  before  God;  I  do  not 
fay  that  they  have  nothing  to  fay  in  word  for 
themfelves,but  that  all  they  have  to  fay  will  be  no 
ground  to  prove  their  faith,  or  to  bear  it  thorow 
before  God  that  they  do  believe  indeed  ;  it  will 
be  found  at  the  bed  to  be  but  a  lie,as  it's  faid  of 
that  man,7/"0.44-  20.  A  deceived  heart  bath  tur- 
ned him  afide\  be  feeds  on  ajbes, he  cannot  de- 
liver bis  fouhHorfayJs  there  not  a  lie  in  my  right 
band?  He  may  have  a  feeming  reafon  for  his  faith, 
but  it's  no  reafon  indeed.  If  many  of  you  were 
going  now  to  die,  what  reafon  have  ye  to  prove 
your  believing  by?  Some  will  fay,  God  hath  al- 
ways been  good,kind,  and  gracious  tome;  I  was 
in  many  ftraitsand  difficulties,  and  I  prayed  and 
got  many  deliveries  :  Thus  all  the  ground  ofthy 
faith  is  but  temporal  favours  or  deliveries,  which 
is  as  iflfrael  fhould  have  made  their  receiving 
of  temporal  deliveries,  and  their  acknowledging 
of  them,  and  having  fome  fort  of  faith  of  them, 
to  be  ground  enough  to  prove  their  receiving  of 
Jefus  Chrift  favingly  ;  there  is  a  doleful  preof  of 
the  unfoundnefs  of  this  ground,P/.78.  34j3$j3^> 
37.  When  he  flev)  them,  then  they  fought  him, 
andretumed  and  enquired  early  after  Cod  ;  they 
remembred that  God  was  their  Rockland  the  high 
God  their  'Redeemer :  They  looked  to  God's  by- 
gone favours  for  them,  when  they  were  in  the 
wildernefs5and  at  the  Red-lea,  and  they  believed 
that  he  could  do  fo  ftill  ;  but  they  did  flatter  bim 
roitb  their  mouth,  and  lied  on  him  with  their 
tongue,  for  their  hearts  were  not  right  with  him, 
neither  were  theyiledfaftin  his  covenant;  where- 
upon he  deftroyed  them,  and  thro'  their  unbe- 
lief they  did  not  enter  into  God's  reft.  It's  alfo 
faid  a  little  before,in  that  Pfal.  v.  32. -For  all  this 
they  finned  ftill  1  there  may  be.  many  temporal 
favours  and  deliveries,  and  thefe  acknowled- 
ged too,  and  yet  no  receiving  of  Chrift,  for  mak- 
ing our  peace  with  Godjfbr  removing  the  quar. 


Verfe  1^  t  ^1 

rel  betwixt  him  and  us,and  for  making  us  ceafe 
from  fin.  Confider,  if  it  will  be  a  good  ground 
to  plead  with  God  upon,  to  fay  to  him,  Lord, 
thou  muft  bring  me  to  heaven,  becaufe  1  was  in 
ficknefs  and  thou  raifed  mc  up  ;  I  was  in,  this 
and  that  ftrait,and  under  this  and  that  crofs,and 
thou  carried  me  thorow,  and  brought  me  out  of 
it-  The  Lord  will  fay  to  fuch  that  have  no 
more  to  lay,  Ye  had  To  many  evidences  of  my 
power,  and  yet  ye  finned  ftill ;  and  yet  this  vvii! 
be  all  the  pleading  and  reafoning  that  will  be 
found  with  many  of  you,  and  the  fad  reply  you 
will  meet  with  from  God. 

A  third  realon  is,  folks  giving  an  external 
countenance  to  ordinances,  and  their  formal  go- 
ing^about  of  them  :  They  trow  they  have  faith, 
becaufe  they  keep  the  Church,  and  are  not  o- 
pen  contemners  and  mifregarders  of  ordinances, 
as  fome  others  are,  becaufe  they  pray,  read, 
hear,  $$c.  It  feems  it  was  (bmething  like  this, 
that  the  perfwafionofthefe,fpokcnof£a*e  13.26. 
is  buik  upon;Zcr<i(fay  they)  we  have  heard  thee 
preach^and  have  eaten  and  drunken  in  thy  pre- 
sence;  it's  not  flmply,  that  they  heard  Chrift 
preach, for  many  heard  him  preach  who  ftoncd 
him;  but  that,  when  others  ftoned  him,  they  fol- 
lowed him,  and  were  not  openly  prophane,nor 
profefled  contemners  of  him  and  of  his  preach- 
ing, as  thefe  others  were  ;  fuch  like  words  fait 
fometimes  from  your  mouths.  Ye  will  poflibly 
fay,  What  would  we  have  of  you  ?  ye  are  not 
prophane,  ye  wait  on  preaching,  and  live  like 
your  neighbours,  and  ye  content  your  felves 
with  that ;  Alas  !  this  is  a  poor,  yea,  a  doleful 
fruit  of  ordinances,  and  of  your  attendance  on 
them  ;  if  there  be  more  fecurity,  prefumption, 
and  defperate  hazarding  on  the  wrath  of  God, 
and  lefs  taking  with  the  quarrel  betwixt  him 
and  you  on  that  ground. 

A  fourth  reafon  is,  folks  hope,  even  fuch  a 
hope,  that,  contrair  to  the  nature  of  hope,  will 
make  the  moft  part  of  you  afhamed.  Ye  trow 
ye  believe,becaufe  ye  hope  ye  believe;and  that  ye 
will  get  mercy,  becaule  ye  think  ye  hope  in 
God's  mercy,  and  ye  will  not  let  any  thing  l/ght 
to  the  contrair,  nor  fo  much  as  think  that  ye  may- 
be deceived.  They  opinion  that  folk  have  of  ob- 
taining mercy,  that  is  maintained  without  an/ 
ground  but  their  vain  hope, is  the  rifeft,  moft  un- 
xeafonable,and*  prejudicial  evil  that  is  among  the 
profenors  of  this  gofpel:  hence,if  any  ground  and 
evidence  of  their  peace  be  asked  for,they  will  an- 
fwer,  That  they  believe;  if  it  be  again  asked, 
How  know  ye  that  ye  believe?  they  anfvver,  We 
hope  arid  believe  itisfo,  and  can  give  no  ground 
H  2  fa 


$i  .  Ifaiahftl 

for  it.  Many^  arc  like  thefe  fpoken  of,  Ifa.  57.  10. 
Thou  hafl  found  the  life  of  thine  hand,  therefore 
thou  was  not  grieved ;  they  have  a  faith  and  a 
hope  of  their  own  making. &  this  keeps  them  off, 
that  the  word  of  God  takes  no  hold  on  them.  We 
preach  that  ye  are  naturally  at  feud  withGod,  & 
offer  peace  and  reconciliation  thro*  JtfusChrift; 
but  ye  are  dea£  for  ye  thinlc  your  peace  is  made 
already  ;  and  but  very  few  come,  fenfible  of  a 
quarrel  with  God,  to  this  word,  as  to  the  mini- 
ftry  of  reconciliation.     This  is  wondred  at  (in 
a  manner)  by  the  Lord  himfelf]  Micab  3.  11. 
where  we  have  a  people  whofe  way  is  very  un- 
like the  gofpel ;  The  heads  judge  for  a  reward, 
and  the  priefls  teach  for  hire,  and  the  prophets 
divine  for  moneys  jet  will  they  lean  upon  the  Lord, 
and  fay ,  Is  not  the  Lord  among  us  ?  none  evil  can 
come  upon  us.     It  is  not  for  real  believing  that 
they  are  charged,  but  for  their  confident  avert- 
ing their  believing,  when  there  was  no  ground 
for  it :  fo  it  is  with  many  ;  they  will  fay,  They 
hope  to  efcape  hell,  and  to  get  their  fin  pardo- 
ned, and  to  win  to  heaven,  and  they  believe  it 
will  be  fo  v  when  in  the  mean  time  there  is  no 
ground  for  it,  but  clear  ground  to  the  contrary. 
A  fifth  ground  is,  folks  fpiritual  and  pra&ical 
ignorance  of  the  righteoufnefs  of  God,  whereof 
theapoflle  fpeaking,  Rom  10.^3.  faith,  Being  ig- 
norant of  the  righteoufnefs  of  God,  they  go  about 
to  eflablifh  their  own,  &c.  that  which  I  mean,  is 
folks  being  ignorant  of  their  natural  condition,  of 
the  fpiritualnefs  of  God's  law,  what  it  requires, 
and  of  the  way  of  faith,  and  of  the  command  of 
Relieving,  and  the  nature  of  it ;  It's  from  the 
ignorance  of  thefe  three,  to  wit,  of  the  mifchief 
that  is  in  them  by  nature,  of  tke  fpiritualnefs  of 
the  law,  and  of  the  fpiritualnefs  of  faith,  and  of 
the  exercife  of  it,  that  tkey  fleep  on  in  fecuri- 
ty,, and  think  they  have  faith,  when  they  have  it 
not:.  And  tho'  fometimes  they  will  fay  their 
faith  is  weak^yet  they  cannot  be  beaten  from  it 
but  that  they  believe;  and  their  faith  is  up  and 
down,  as  their  fecurity  (lands  or  falls.    This  the 
apoftle    makes  clear  from  his  own  experience, 
Rom.  7.  9.  where  before  his  conversion  he  fays, 
he  was  a  living  man,  but  after  his  converjfion  he 
begins  to  think  himfelf  nothing  but  a  dead  and 
gone  man ;  the  reafon  is,  .becaufe  before  conver- 
sion he  knew  not  himfelf,  he  knew  not  the  law, 
nor  the   nature  of  the  covenant  of  grace,  before 
the  law  tame  (faith  he)  /  was  a\ive\  he  knew  not 
the   fpiritual    meaning  of  it,  and  therefore  he 
thought  he  obferved  it,  and  fo  thought  himfelf 
fure  of  heaven,  and  had  no  doubts  nor  diiput- 
ings  concerning  his  intered  in  God  \  But  (faitlj 


Verfe  I.  Serm.  12; 

he)  when  the  commandment  came,  fin  revived^ 
and  I  died  ;  I  law  my  felf  then  to  be  loft  and 
gone,  and  in  every  thing  guilty  ;   that  which  I 
thought  had  been  humility,  I  law  it  to  be  pride; 
that  which  I  took  for  faith,  I  found  it  to  be  pre- 
emption and  unbelief;  and  my  holinefs,  I  found 
to  be  hypocrify  :  not  that  his   fin  grew  more  u- 
ponhis  hand,  but  the  fin,that  before  was  vailed, 
was  now  difcovered,  and  flared  him  in  the  face. 
This  is  a  fad  truth,  yst  a  mod  real  truth  :  The 
good  believing  (as  many  of  you  call  it)  and  the 
faith  that  ye  have,  is  a  furer  ground  of  your 
ftrangenefs  to  God,andofyourunbelief5than  any 
other  thing  ye  have  can  be  a  ground  whereupon 
to  conclude,  ye  have  faith,  and  are  good  friends 
with  God :  ye  are  yet  alive,  (Irangers  to  God, 
flrangers  to  your  felves,  flrangers  to  the  fpiri- 
tual meaning  of  the  law,  and  to  the  exercife  of 
faith.   If  ye  would  fet  you  felves  to  ponder  feri- 
oufly  this  one  confideration,  I  think  ye  might 
be  fomewhat  convinced  of  it:  do  ye  not  fee 
many  that  underlland  more  of  God  than  ye  do, 
and  that  are  more  tender  in  their  walk  than  ye 
are,  who  yet  are  lother,  more  difficulted  and  a- 
fraid  to  affert  their  faith  and  confidence  in  God 
than  ye  are?   and  they  are   often  brangled  and 
put  to  queflion  their   faith :  Will  ye  then  confi- 
der  what  can  be  the  reafon  that  ye  have  fo  flrong 
a  faith  that  ye  never  doubted,and  they  are  trou- 
bled with  doubting  fometimes,  yea  often,  tho' 
they  pray  more,  and  are  more  diligent  in  the  ufe 
of  all  the  means,  and  holier  in  their  converfati- 
on  than  ye  are,  and  ye  will  (it  may  be)  fay,  WelTs 
them  that  are  like  mch  a  perfon?  this  is  the  rea- 
fon ofit,they  fee  their  fin,  and  the  fpiritualnefs 
of  the  law,  and  the  nature  of  faith,  and  are  dead 
to  the  law  ;  but  ye  are  yet  alive  in  your  coneeit. 
Do  ye,  or  can  ye  think,  that  much  prayer,  rea-   . 
ding,  meditation,  and  tendernefs  in  folks  walk, 
will  weaken  faith,andoccafion  doubting  ?  or  is  it 
not  rather  like,  that  faith  will  be  more  confirmed 
by  thefe,  than  by  the  negledl  of  them  ?  How  is  it 
then  that  ye  are  fo  ftrong  in  your  faith,  when 
they  find  themfelves  fo  weak  and  doubting?  or, 
have  ye  an  infufed  faith,  without  the  means  ?  or, 
doth  God  deal  with  you  in  a  more  indulgent 
way,than  he  ufesto  deal  with  his  people?  How 
is  it  then,that  thefe,  of  whom  ye  cannot  fay  but 
they  are  more  tender  than  ye  are,  cannot  almoft 
name  faith,  or  aifert  their  confidence  in  God, 
without  trembling  and  fear  that  they  prefume  ?     \ 
and  yet  ye  dare  very  confidently  take  a  mouth-     ' 
ful  of  it,without  any  hink  or  hefltation,  and  yet 
live  carnally  and  without  fear  f  Do  not  many  of 
you  wonder  what  ails  Come  f olksj  what  need  they    j 

to 


Serm.  Ii.  Vatab  tf. 

be  fo  much  troubled,  and  why  do  they  (land  in # 
need  of  fome  to  pray  for  them  and  with  them,and 
to  anfwer  their  doubts,and  ye  (mean  while^need 
no  liich  thing  ?  and  all  your  remedy  is,  that  ye 
allure  your  felves  ye  believe,and  think  the  quefti- 
-  oning  of  your  fecurity  is  the  very  undoing  of 
your  faith.  God  help,ye  are  in  a  woful  taking. 

A  fixtb  reafon   is,  'That   folk  drink  in  lome 
carnal  principles  that  have  no  warrant  in  the 
word  of  God,and  accordingly  (quare  every  thing 
that  comes  in  their  way.     i.  They  lay  it  for  a 
ground,  that  folk  fhould  never  deubt  of  God's 
mercy.     We  do  not  fay  that  folk  fhould  doubt 
of  God's  being  mod    real  in  his  offer  of  mercy 
to  finners  in  the  gofpel;  but  from  that  it  will  not 
follow,    that  never  one  fhould  doubt  of  God's 
love  to  them,    or  of  their    coming   to  heaven, 
whether  they  clofe  with  the  offer  or  not.     Are 
there  not  many  whom  God  curfeth  ?  and  fhould 
not  thefe  doufet  ?  A  2d  carnal  principle  is,  That 
there  is  no  fuch  reality  in  the  thieatnings  of  God, 
as  there  is  in  his  promifes  ;  as  if  he  were  utter- 
ly averfe  from  executing  a  threatning,    and  as 
if  it  were  a  rare  thing  to  him  to  condemn  any  : 
And,  is  there  any  thing  more  oppofite  to  fcrip- 
ture  than  this  principle  is  ?  Hath  lie  not  faid  in 
the  fame  place,to  wit,£x^^34.  where  he  proclaims 
"  himfelf  to  be  gracious  ^merciful, long- fufiering&c 
that  ke  is  a  God  that  will  not  clear  the  guilty  ? 
And  hath  not  the  fcripture  faid,  that  it's  but  a 
remnant  that  are  faved,  but  (as  it  were;  here 
one  and  there  one,  and  that  there  are  many  dam- 
ned forone  that  is  faved?  But  know  it  of  a  certain, 
that  he  will  make  you  one  day  vomit  up  thefe 
principles,  with  exquifite  torment,  when  out  of 
your  own  mouth  he  will  convince  you  of  your 
miftake  and  delufion.    When  folks  want  ma- 
ny things,  they  fupply  all  with  an  honeft  mind ; 
this  fupplies  your   want  of  knowledge,     your 
want  of  faith  and  repentance,and  of  every  thing 
whereof  ye  are  faid  to  be  fhort  :     Tho'  ye  live 
and  fhould  die  carnal  and  unrenewed,    yet  ye 
think  ftill  ye  have  an  honeft  mind  or  heart  for 
all  that  *,  and  what,  I  pray,  is  your  honeft  mind, 
but  a  rotten  and  prophane  heart,  that  vails  your 
hypocrify  with  a  pretext  of  honefty  ?.   Would 
ye  think  that  man  honeft,    fpoke  of  Ifa.  44.  19. 
who  with  one  part  of  the  tree  warmed  himfelf, 
and   with  another  part  made  a  god,    and  fell 
down  and  prayed  to  it  ?   and  yet,  in  your  fer\fey 
he  hath  an  honeft  mind, for  he  followed  his  light, 
which  is  but  darknefs,    and  the  deceit  of  his 
heart  carrying  him  away  from  God,     tho'   he 
cannot  fee  it ;  he,  difcerns  not,  becaufe  be  con/i- 
der,s  not  that  there  is  a  lie  in  his  band,  and  that 

«  deceived  heart  hath  led  him  a  fide*  So  it  is  with  :. 


Verfe  1.  53 

you  ;  and  if  many  of  you  faw,  what  is  latent  un- 
der that  honeft  mind  and  heart,  there  would  be 
nothing  that  would  make  you  lothe  your  felves 
more,  A  little  time  will  convince  you,  that  that 
which  ye  looked  for  moft  good  from ,  was  your 
greateft  and  moft  traiterous  enemy  \He  that  trujis 
in  his  own  heart  is  a  fool>hithSclomon,rrc.2%.  26* 
it  fuppofes  that  folk  are  ready  to  lippen  to  their 
heart,  and  to  hearken  to  the  language  of  it  con- 
cerning their  fpiritual  eftate;  but  it  fays  alfo,that 
they  are  fools  that  fo  do,fbr  it  betrays  them  :  and 
there  is  no  folly  comparable  to  that,  whereby  a 
many  betrays  his  own  immortal  foul ;  and  that 
he  doth,  who  trufts  in  his  own  heart; 

Afeventh  reafon  is,  from  the  deceitfulnefs  of 
our  heart,  and  the  natural  corruption  that  flicks 
to  us  :  There  is  naturally  in  us,  pride  and  felf- 
cdnceit  ;  we  are  difpofed  to  think  any  thing 
that  is  our  own,  tho'  it  be  but  a  fhew,  is  as  good 
as  others  reality  ;  to  think  our  own  light  and 
knowledge,  our  own  other  parts  and  gifts  to  be 
as  good  as  thofe  of  any  others,  whofoever  they 
be.  And  with  pride  there  is  joined  felf-love ;  we 
dow  not  abide  to  think  evil  of  our  felves,  or  to 
fufpe&  our  felves  :  Tho'  this  felf-love  be  indeed 
felf-hatred,  and  is  burlove  to  our  corruptions, 
and  makes  us,  that  when  we  live  in  hatred  of 
God,  to  think  that  we  love  him  *,  fo  that  we  can- 
not be  induced  to  think  that  we  love  him  not, 
for  we  know  that  love  to  God  is  good,  and  we 
love  our  felves  fo  well,  that  we  cannot  endure  ta 
think  we  want  it ;  hence  it's  faid  of  fome  in  the 
laft  times,2  Tim.  3.  2,  ^.Tbat  theyfhallbe  covetous, 
proud,boafters,blafpbetners,difobedienttoparentSi 
unthankful  ^unholy,  without  natural  affeftionjrucc 
breakers ,&c.  having  a  form  ofgodlinefs,  and  de- 
nying the  power  of  it ;  and  the  fountain  of  all  is 
/ elf  love,  for  (faith  he)  menfbaUbe  lovers  of  their 
own  felves*  And  as  felf-love  is  the  fountain  of 
much  evil,  fo  it's  the  fountain  of  felf-deceit,  and 
keeps  out  any  thing  that  may  make  men  queftion 
their  own  condition  ;  fo  that  if  a  word  come  in 
and  fay,  Thou  haft  no  ground  for  thy  faith  ;  the 
heart  will  be  ready  to  anfwer  and  fa> ,  It  cannot 
be  that  lama  felf-deceiver  :  and  felf-love,  as  a 
partial  judge,will  offer  to  vindicate  the  man,  and 
fo  makes  him  fhift  the  challenge.  Now,  when 
all  thefe  are  put  together,  you  may  fee  how  ma- 
ny grounds  folk  have  to  go  wrong  upon  \  and 
men  having  hearts  difpofmg  andinclining  them 
to  go  wrong,  and  little  pains  being  taken  to  dif- 
cover  the  deceit  of  them,  is  it  any  wonder  that 
they  think  they  believe,  when  indeed  they  be- 
lieve not,  and  be  empty  and  toom-handed,  hav- 
ing little  or  nothing  to  reft  upon,  while  they 

think 


54  if***b  53. 

think  they  are  rich  and  want  nothing  ?  Thefe  are* 
net  fancied  and  far-fetched  things,  but  obvious, 
and  at  hand,  and  may  eafily  be"  gathered  from 
your  daily  practice  ;  in  all  which,  it's  our  defign 
andfeope,  to  bring  you  to  try  your  long  unque- 
ftioned  peace  :  Do  not  therefore  think  that  it  is 
impoflible  to  be  thus  perfwaded,  as  many  of  you 
are,  a*nd  yet  to  be  miftaken,  (which  is  another 
ground  of  folks  deceit;  forLaodicea  was  very  con- 
fident in  thinking  her  f elf  to  be  rich  and  increafed 
ingoeds^and  tojiand  in  need  of  nothing',  when 
foe  waa  in  the  mean  time  poor,  blind,  miferabU, ' 
wretched  and  naked :  and  the  Galatians,  as 
we  may  fee,  chap.  5.  8.  had  a  perfwafion  which 
•Has  not  of  God.)  As  there  may  be  a  pe*rfwafion 
of  a  point  of  do&rine  as  being  right,  which  yet 
is  an  error  ;  fo  there  may  be  a  perfwafion  of 
a  man's  fpiritual  ftate,  as  being  right,  and 
w  Inch  he  will  ftoutly  maintain  to  be  fo,  while 
in  the  mean  time  that  perl  wafion  is  not  of  God 
that  calleth  him,  but  a  ftrong  delufion  ;  If  all 
that  be  faith  that  ye  call  faith,then  certainly  the 
way  to  heaven  is  much  broader  than  the  fcrip- 
ture  hath  chalked  it  out,'  and  minifters  needed 
not  fay,  Who  believes  our  report  ?  for  all  fhould 
thus  believe  it :  It  will  then,and  muft  then,turn 
to  this,  that  your  prefwafion  is  not  of  him  that 
calleth  you}  and  if  a  deceit  may  ly  and  lurk  un- 
der this  perfwafion  of  yours,ye  have  certainly  fo 
much  the  more  need  to  put  the  buiinefs  to  trial. 
And  this  is  the  laft  Ufs,  which  we  cannot  now 
Infift  on,  That  feeing  fo  many  think  they  believe 
who  believe  not,  and  that  there  are  but  few  that 
believe  the  report,  and1  indeed  reft  on  Chrift  for 
their  falvation,  as  he  is  offered  to  them  in  the 
gofpel  *,  it  is  of  your  concernment  to  endeavour 
to  put  your  felves  without  the  reach  of  this  com- 
plaint, and  to  make  it  lure  that  ye  have  believed 
and  received  the  report.  Is  there  any  thing  of 
concernment,  i(  this  be  not,  even  to  make  your 
calling  and  ele&ion  fure  ?  and  that  cannot  be 
made  lure  as  to  you,  till  your  faith  be  made  fure. 
If  we  could  prevail  thus  far  with  you,we  would 
count  it  a  bletfed  fruit  of  this  and  of  many  other 
preachings,  even  that  fome  of  you,  who  have 


never  queftioned  your  faith,,  might  be  engaged 
iirft  ferioufly  to  clofe  with  Chrift,  and  then  to 
put  your  felves  to  the  trial,  that  ondiftinft 
grounds  ye  may  bs  able  to  fay,  /  know  in  whom  I 
have  believed,  and  that  he  is  able  to  keep  that 
which  I  have  committed  to  him  againfl  that  day. 
There  are  many  of  you  that  talk  of  faith,and  yet 
can  not  only  not  afiert  your  intereft  in  Chrift  di- 
ftin<ftly,  but  cannot  fo  much  as  give  any  folid 
grounds  of  your  believing;  and  Ihould  not  this, 
think  ye,  put  you  to-try  it  ?  Is  there  not  a  day 
coming,  wherein  ye  will  all  be  tried,  whether 
your  alledged  faith  was  true  faith,  or  but  pre- 
sumptuous ;  and  wherein  the  ccnfcience,which  is 
now  quiet,  and  which  it  may  be  never  kept 
you  from  an  hour's  fleep,  fhall  awake  and  put 
forth  its  fting,  and  fhall  bite  and  gnaw;  and  ye, 
who  fhall  continue  under  the  power  of  this  de- 
lufion, will  be  put  to  gnaw  your  tongues  for 
pain  and  horrour  under  the  gnavvings  of  your 
confeience  r  Ye,  that  never  knew  all  along  your 
life  what  thefe  things  meant,  had  need  to  ftand 
the  more  in  awe,  and  to  be  afraid  when  ye  come 
near  death.  Tho'  it  be  a  fad  matter,  that  when 
we  ihould  be  preaching,  and  would  fain  preach 
the  dodtrine  of  faith,  it  fhould,  by  reafon  of 
your  delufion,  be  the  great  p-art  of  our  work, 
to  be  thus  digging  you  out  of  your  preempti- 
on, and  overturning  your  carnal  and  ill-ground- 
ed hope  ;  yet  we  hare  the  greater  confidence,and 
the  more  peace  to  fpeak  to,  and  infift  in  thefe 
truths,  becaufe  they  ly  fo  near  to  the  great  de- 
fign of  the  gofpel,  and  to  your  immortal  fouls 
falvation :  and  tho'  we  were  able  to  preach 
more  plaufible  and  fweet  things  to  you,  yet  if 
thefe  do&rines  profit  you  not,  thefe  would  not. 
Seeing  therefore  they  are  fo  profitable,  we  fhould 
not  weary  to  fpeak,  and  ye  fhould  not  weary  to 
hear  them  fpoken  of:  Would  to' God  ye  were 
ferioufly  and  fincerely  aimirg  to  be  clear  and 
through  in  the  matter  of  believing,  and  that  ye 
flood  in  need,  and  were  more  capable  of  more 
pleafant  truths  !  if  fo,  we  might  have  more 
comfortable,tho'  we  will  not  fay  riore  profitable, 
dojftrincs  to  infift  upon  to  you. 


SERMON    XII. 

Ifaiah  ltii.  1.  Wbo  bath  believed  tur  report  ?    and  to  whom  is  the  arm  of  the  Ltrd  revealed  ? 


WE  have  fpoken  at  feveral  occafions  to 
this  firft  part  of  the  verfe ;  and,  be- 
fore we  leave  it,  there  is  one  ufe,  feveral  times 
hinted  at  already,to  which  there  is  good  ground 
to  fpenk,  it  being  the  defign  and  purpofe  of 


thefe  words,  to  hold  forth  of  what  great  con- 
cernment-believing is,  and  of  what  great  diffi- 
culty it  is  ;  and  fo  many  being,  to  the  ruin  of 
their  fouls^miftakcB  about  it,  there  is  ground  to 
if  '7~\  draw 


Serm.  12.  Ifaiah  tl* 

draw  thisi uje  ef  exhortation  from  it,  to  wit, 
That  then  all  the  hearers  of  this  gofpel  would 
be  exhorted  to  advert  well  to  this^  that  they 
make  faith  lure  in  it  (elf,  and  that  tney  make  it 
lure  to  themfelves,  feeing,  as  1  faid,  fo  many  are 
miftaken about  it,  and  beguile  themfelyes.  The 
more  preflingly  that  the  gofpel  calls  f©r  faith  in 
Chrift,  and  the  more  weightily  the  Lord  ex- 
poftulates  with  the  hearers  of  the  gofpel,  be- 
caufe  of  their  unbelief,  they  are  doubtlefs  fo 
much  the  more  concerned  to  receive  itin-its 
offer,  and  alio  to  look  well  that  they  content  not 
themfelves  with  guefling  at  faith,  and  thai  they 
never  think  that  things  are  well  with  them,  ex- 
cept they  can  give  good  proof  and  warrant  that 
they  are  Co,  and  that  it  is  faying  faith  that  they 
have.  Seeing  there  are  fo  many  that  fatisfy  them- 
felves as  being  believers,    when  yet  fo  few  are 

/  believers  indeed  ;  the  fad  miftake  and  difap- 
pointment  of  many,  fhould  have  fo  much  influ- 
ence upon  us,  as  to  put  us  to  more  watchfulnefs, 
and  to  a  more  narrow  trial  of  our  own  ftate  and 
condition,  that  we  may  know  how  it  is  with  us. 
AH  that  we  have  fpoken  to  the  doctrines  of  this 
Arft  part  of  the  verfe,may  be  as  fo  many  motives 
to  ftir  you  up  to  both  thefe  ;  and  would  to 
God  we  could  be  perfwaded  to  this,  as  the  ufe 
of  fo  many  preachings,  once  to  admit  and  take 
It  for  granted,  that  it  is  the  truth  of  God  ;  that 
there  is  a  neceflity,  an  abfolute  neceflity  for  us  to 
be  really  rolled  and  caften  over  upon  Jefus  Chrift 
by  faith,  for  attaining  of  life  through  him. 
Tho'  this  be  a  very  common  dcttrine,  and  ye 
■would  think  a  very  common  ufe  of  it,  yet  it  is 
the  great  thing  that  God  requires  in  the  gofpel  ; 
and  the  negle&  of  it,or  not  receiving  his  Son,the 

i  very  conteft  and  quarrel  that  God  hath  with  the 
hearers  of  it,  and  the  caufe  of  the  ruin  of  fo  ma- 
ny fouls  that  perifh  under. the  gofpel:  we  fhall 
therefore  propofeto  youfome  confiderations,that 
may  ftir  you  up  to  this ;  and  briefly  anfwer  a  que- 
ftion,  in  eacn  of  thefe  two  branches  of  the  ufe. 

And,  Firfl,  For  iiirring  you  up  to  this  receiv- 
ing of  Chrift  by  faith,  1.  Confider  if  there  be 
not  a  (landing  quarrel  and  controverfy  betwixt 
God  and  you  for  fin  ;  and  if  there  be,  as  no 
doubt  there  is,  confider  how  that  controverfy  is 
to  be  removed  ;  is  there  any  other  poffible  way 
but  by  faith  in  Chrift  ?  if  we  were  preaching  to 
fuch  as  had  never  finned,  and  were  never  under 
the  hazard  of  the  wrath  of  God,  there  might 
poffibly  be  a  difficulty  to  perfwade  to  a  receiv- 
ing of  Chrift  ;  but  when  ye  have  all  this  in  your 
conference,  that  there  is  fin,  and  a  curfe  fol- 
lowing fin,  and  that  there  is  no  other  way  for 
femoYing'that  curfe  but  by  Jefus  Chrift,  is  there 


Verfe  1.  55 

not  reafon  to  expe&  that  ye  ihould  receive  this 
truth  ?  Will  any  of  you  think  to  ftand  and  bide 
it  out  againft  God  ?  and  if  not,then  there-is  fure 
a  necefTity  of  believing  in  Jefus  Chrift,  or  ©f  ly- 
ing under  the  wrath  of  God  for  ever. 

2.  Confider,  that  this  gofpel  and  word  «f  fal- 
vation  is  preached  to  you  in  particular  :  When 
we  fpeak  of  falvation,  we  do  not  fay,  that  Chrift 
was  once  preached  to  the  Jews,  or  that  in  fuch  a 
far-off  nation  there  is  a  door  opened  for  falvation 
in  the  gofpel ;  but  we  would  turn  over  the  words 
of  the  apoltle  (Acts  13.  38.  to  you,and  fay  to  you 
in  his  words,  Be  it  inoron  to  you  therefore,  mtn 
and  brethren,  through  this  Mm  (to  wit,  Jefus 
Chrift)  is  preached  to  you  remiffun  of  finsi  &c. 
and  this  brings  the  gofpel  near  you,cven  to  your 
door  ^  it  lays  before  you  the  way  of  accefs  to 
God  by  Chrift,  and  puts  it  Co  clofe  and  home  to 
you,  that  Chrift  mult  either  have  a  refufaJ,  or  a 
welcome  from  you.  The  firft  confideration  of 
your  own  finfulnefs  and  mifery  might  put  you 
to  feek  after  a  Saviour,  tho'  he  were  at  a  great 
diftance;  but  this  other  brings  him  to  your  heart 
and  mouth :  and  is  it  fit  (thinkye)to  negle&  fuch 
a  fair  occafion  i  and  will  it  be  wifdom,  wke'H  fal- 
vation follows  you,  and  cries  after  you,and  wif- 
dom lifts  up  its  voice  in  the  ftreets,faying,  0  ye . 
fiwple  onesyhoru  long  voiil ye  love  foolijhnejs  ?  Syr., 
to  ftop  your  ear,  or  to  turn  away  from  Chrift, 
and  to  run  upon  your  deftru&ion  ?  Do  ye  think 
that  this  gofpel  will  be  filent  always,  or  that 
your  confeience  will  be  deaf  and  dumb  always  / 
There  are  many  nations  that  have  not  the  gof- 
pel fo  near  them  :  and  it's  hard  to  know,  feut  the 
day  may  come,  when  ye  would  be  content  to  buy 
an  offer  of  the  gofpel  at  a  dear  rate,  and  when 
there  fhall  not  fee  a  tryfter,  nor  a  days-man  to 
be  had  between  God  and  you  ;  and  thefe  days 
will  then  be  remembred  with  horror,wkich  now 
ye  fecurely  flip/over. 

3. Confider  what  will  come  of  thi»,if  ye  do  not . 
believe  the  gofpel.  Know  ye  not  that  many  pe- 
rifh that  hear  the  gofpel,  and  that  upon  this 
fame  very  ground,  that  they  did  not  receive 
Chrift  and  falvation  through  him  offered  to  thorn 
therein,and  whereof  they  are  now  deprived?  Are 
there  not  many  this  day  curfing  in  hell,  under 
the  wrath  of  God,  that  they  let  flip  and  paifed 
over  fo  many  golden  opportunities  of  the  gofpel 
Without  improvement  f  and  know  ye  not  that  it 
will  come  to  the  fame  fad  pafs  with  you,  if  ye  do 
not  receive  it  ?  Do  men  live  always?  Is  there  not 
an  appointed  time  for  all  men  upon  earth  ?  If, 
before  we  have  favingly  exercifed  faith  on  hkn 
for  making  peace  with  Cod,  we  be  drawn  to  a 


$6"  Jfaiah  «53. 

reckoning  before  hts  tribunal,  what  will  come 
of  it  ?  and  are  not  our  precious  opportunities 
apace  &  always  flipping  by?  and  is  not  the  work 
of  faith  by  delays  ftill  the  more  difficult  ?  are 
not  our  bonds  ftill  the  more  ftrengthned  ?  and 
doth  not  our  indifpofition  (till  grow  the  greater? 
and  is  it  not  very  ordinary  to  fee  thefe,who  have 
(lighted  the  work  of  faith  in  their  youth,  to  live 
ftupidin  their  old  age,  and  die  fenlelefs. 

4.Conilder  what  fort  of  folk  they  are,of  whom 
the  fcripture  fpeaks  as  unhelievejrs,  and  whom 
the  word  of  God  holds  forth  to  be  eternally  fe- 
cluded  from  the  prefence  of  God  for  the  want  of 
faith.  Many  think  that  it^s  but  the  grofly  pro- 
phane,  or  fuch  as  never  had  fo  much  as  the  form 
of  religion,  and  fuch  as  others  would  fcunner 
and  lothe  to  hear  them  but  mentioned  ;  arfli  it's 
(I  fay)  only  fuch  that  are  accounted  unbelievers: 
but  the  fcripture  fpeaks  of  fome,  that  fe eh  to  en- 
ter in,  and  Jball  not  be  able;  that  defire  to  be  in 
heaven,  and  take  fome  pains  to  win  in,  and  yet 
are  never  admitted  to  enter  into  it ;  and  what  is 
the  reafon?  becaufe  they  took  not  the  way  of  be- 
lieving, for  the  obtaining  oC  life,  and  coming  to 
heaven  ;  they  took  the  way  of  works,  they  took 
the  way  of  prayer,  of  purpofes,  promifes  and 
refolutions  to  amend  and  grow  better,  quite  o« 
verlooking  Chrift  and  the  way  of  believing  in 
him ;  and  Co  took  the  way  of  preemption,  and 
promifed  themfelves  peace,  when  there  was  .no 
true  peace,  nor  any  folid  ground  for  it. 

5.  Confider  (which  is  of  affinity  with  the  for- 
mer confideration)  them  that  are  fecluded  from 
the  prefence  of  God  for  the  want  of  faith  :  They 
are  even  men  and  women,  as  we  are,  that  lived 
in  the  fame  kingdom  and  city  with  us,  and  pray- 
ed In  the  fame  company  with  us,  that  thought 
themfelves  as  fure  of  heaven  as  many  of  us  do, 
that  were  guilty  of  the  fame  or  like  fins  that 
we  are  guilty  of,  that  have  heard  many  of 
the  fame  preachings  that  we  have  heard,  and  yet 
they  perifli  for  want  of  faith,  for  not  believing 
in  the  Son  of  God.  Why  then  mould  we  think 
that  impoflible  to  us,  that  is  fo  common  and 
frequent  in  others  ?  Is  not  the  fame  nature  in 
us,  that's  in  others  ?  and  are  not  our  hearts  na- 
turally as  deceitful  and  corrupt,  as  thofe  of  o- 
thers  ?  and  Co,  may  not  we  be  beguiled,  as  well 
as  others  ?  and  is  it  not  the  fame  rule  that  he 
will  walk  by  in  judging  of  us,  that  he  walked 
by  in  judging  of  others  ?  What  can  be  the  rea- 
fon that  folk  will  read  .and  hear  the  word,  and 
will  promife  to  themfelves  heaven,  when  the 
fame  word  clears  it  plainly,  that  deftru&ion  is 
that  which  they  have  to  look  for  from  the  Lord? 
It  is  nothing  clfe>  but  this  confident  and  proud 


Verfe  1.    -  Serm.  12. 

preemption  that  many  take  for  faith*  Let  not 
your  precious  opportunities  flip  away,  and  be- 
guile not  your  felves  in  fuch  a  concerning  mat- 
ter as  faith  is ;  ye  will  never  get  this  lofs  made 
up  afterwards,  if  ye  mifs  faith  here. 

Laftly,  Confider  the  great  neceflity  that  the 
Lord  hath  laid  upon  all  men  and  women,  by  a 
peremptory  command  and  charge,  to  believe 
in  the  Son  of  God  :  he  hath  not  with  greater  pe- 
remptorinefs  required  prayer,  nor  dependence 
upon  him,  nor  any  other  duty,  than  he  hath  re» 
quired  this,  1  John  3 . 2  l.And  this  is  his  command- 
ment, that  wejbould  believe  on  the  name  of  his 
Son  jefus  Chrift  \  yea,  it's  fingled  out  as  his  main 
commandment.  If  that  great  inquiry  be  made, 
What  Jball  I  do  to  be  faved  ?  This  is  the  anfwer, 
Believe  on  Jejm  Chrift.Do  ye  think  that  our  Lord 
(who  hath  fo  marked  and  fignalized  this  com- 
mand in  Co  fpecial  a  manner)  will  never  take  ac- 
count for  the  flighting  of  it  ?  or  do  ye  think  to 
fatisfy  him  by  your  other  duties,  without  mind- 
ing this  ?  It  cannot  be  ;fuppofeye  mould  mourn 
all  your  life-time,  and  your  life  were  a  pattern 
to  others,  yet,  if  ye  want  this  one  thing,faith  in 
Chrift,  ye  would  be  found  tranfgreffors,  as  ha- 
ving negle&ed  the  main  work. 

Now,  for  the  jQueftion,  ye  will  fay,  What  is 
this  we  are  bidding  you  do,  when  we  bid  you 
believe  ?  Anfwer>  When  we  call  you  to  believe, 
we  call  you,  1 .  To  be  fuitably  afFedled  with  the 
fenfe  of  your  own  naughtinefs,  finfulnefs,  and  ha- 
zard ;  till  there  be  fomething  of  this,  faith  in 
our  Lord  Jefus  hath  no  accefs,  nor  will  ever  get 
welcome  ;  deep  apprehenfions  of  the  wrath  that 
is  coming,  and  a  {landing  in  awe  at  the  thoughts 
of  our  appearing  before  him,  contribute  much 
to  it.  I  am  not  preaching  defperation  to  you, 
as  fome  mutter  ;  but  we  would  prefs  upon  you 
the  faith  of  the  word  of  God,  that  tells  you 
what  we  are  ;  and  livelinefs  under  that  impref- 
fion  ;  that  ye  may  not  be  flopped  o^letted,  till 
ye  come  to  a  thorow  clofure  with  Chrift  :  the 
mod  part  of  hearers  come  never  this  length,  and 
this  is  the  reafon  why  many  ftumble  in  tke  very 
threfhold,  and  make  never  progrefs.  2.  WTecall 
for,and  commend  this  to  you,that  ye  would  ftu- 
dy  to  be  through  and  clear  as  to  the  ufefulnefs 
a  nd  excellency  of  Jefus  Chrift,  as  to  the  effica- 
cy of  his  death,  as  to  the  terms  of  the  covenant 
of  grace,  whereby  a  finner  comes  to  obtain 
right  to  him  :  to  be  fenfible  of  fin  and  hazard, 
without  this,  is  only  the  way  to  make  a  man 
defperate  and  mad;  but  when  this  is  clear,  it 
makes  an  open  door  to  the  finner,  that  he  may 
fee  whither  to  run  from  the  wrath  to  come*    I 

di 


Serm.  I2«  Ifaiah 

Ao  not  only  mean  that  ye  would  get  the  Cate- 
chifm,  and  be  able  to  -anfwer  to  all  the  queftions^ 
concerning  the  fundamentals  of  religion  con- 
tained therein,  but  that  ye  would  alfo  and  main- 
ly feek  to  have  the  faith  of  thefe  things  in  your 
hearts,  and  to  have  faith  in  God,  that  ye  may 
be  perfwaded,  that  he  that  was  and  is  God,died 
for  finners  j  and  that,  by  the  application  of  his 
fatisfa&ion,  finners  may  obtain  life  ;  and  that 
there  is  a  fufficient  warrant  given  to  a  finner 
to  hazard  himfelf  upon  him.  The  firft  of  thefe 
fpeaks  the  neceifity  of  fome  fenfe,  the  fecond 
holds  out  theneceffity  of  a  general  faith,according 
to  that  word,  Heb,  11.  He  that  cometh  to  God, 
tnuft  believe  that  he  is,  and  that  he  is  a  revour- 
der  of  them  that  diligently  feek  him.  We  mud 
know  that  there  is  a  warrant  to  come,and  ground 
to  expe&  acceptance  from  God  upon  our  coming*, 
or  elfe  we  will  never  come  to,nor  believe  in  Chrift. 
The  3d  thing  that  we  call  you  to}  when  we  call 
you  to  believe,  is,  that  the  linner  would  actual- 
ly ftretch  out  that  faith,  as  the  foul's  hand,  for 
the  receiving  of  Chrift,and  tor  the  application  of 
him  to  himfelf;  and  would  actually  caft  himfelf 
upon  the  fatisfacHon  of  Tei'us  Chrift>f  jr  covering 
that  finfulnefs  that  is  in  him  ;  and  would  eatch 
hold  of,  and  grip  to  him,  that  is  an  able  Saviour, 
for  keeping  the  finner  from  linking  under  the 
weight  of  fin  thathelieth  under:  This  is  the  ex- 
erciie  and  pra&ice  of  faith,  when  it  flows  from 
the  general  do&rine  of  the  neceffity  or  believing 
fuch  things  to  be  truths  in  themfelves ;  and  then 
it's  extended  and  put  forth  in  practice,  that  we, 
who  are  fo  certainly  and  fenfibly  loft,  muft  needs 
lhare  of  that  falvation  which  we  believe  to  be  in 
Jefus  Chrift,and  fo  for.that,roll  our  felves  on  him : 
the  firft  piece  of  fenfe  may  be  in  a  reprobate,the 
fecond  piece  of  fifth,  that  there  is  a  fufficient 
falvation  in  Chrift  to  be  gotten  by  them  that  be- 
lieve in  him,  may  be  in  a  devil  ;  but  this  third, 
of  actual  ufe-making  of  the  fatisfadtion  of  Chrift, 
for  paying  our  debt,and  rolling  our  (elves  upon 
him,that's  the  faith  and  exercife  of  it  that  is  par- 
ticular to  a  found  believer,  and  the  very  thing 
that  fonftitutes  a  believer  ;  and  it  is  that  which 
we  commend  to  you,  that  ye  may  not  ftand  and 
plcafe  your  felves  with  looking  only  upon  Chrift, 
but  that  ye  may  caft  and  roll  your  felves  over  u- 
pon  him  that  Chrift  may  get  your  weight,  and 
that  all  your  burdens  &  wants  may  be  upon  him  ; 
which  to  do,  ye  muft  be  enabled  by  the  mighty 
power  of  grace,whereof  the  next  part  of  the  verfe. 
The  iecond  branch  of  the  ufe,  which  follows 
upon  this,is/rhat  we  would  defire  you,not  only 
to  follow  this  way  'of  making  your  peace  with 
<j©d,  but  to  follow  the  trying  and  proving  of  it 


$3.    Verfe  1.  ^ 

to  your  own  fatisfa&ion,  that  ye  maybe warran- 
tably  confident  that  it  is  fo.  There  is  a  great  dif- 
ference betwixt  thefe,  to  believe  in  Chrift,  and 
to  be  clear  and  certain  that  we  do  believe  in  him; 
as  there  is  a  neceifity  of  the  firft,  without 
which  there  cannot  be  peace  with  God,  fo  there 
is  a  neceflity  of  the  fecond,  tho'  not  fimply,  as 
without  which  there  can  be  no  peace  with  God, 
yet  upon  this  account,  as  without  which  we 
cannot  be  fo  comforted  in  God  .*.  and  feeing 
there  are  fo  many  who  do  not  believe,  who  yet 
think  themfelves  to  be  believers  ;  and  feeing  there 
is  nothing  more  common  among  the  hearers  of 
the  gofpel,  than  to  reje<£  Chrift  offered  in  it,and 
to  misbelieve,  and  yet  nothing  more  common 
than  to  be. confident  that  they  do  believe ;  there 
is  good  ground  here  to  exhort  you  to  put  your 
faith  to  the  touch-ftone,  that  ye  may  know  whe- 
ther ye  can  abide  the  trial,  and  whether  ye  may 
confidently  afTert  your  own  faith  upon  good 
ground,  and  akide  by  it.  We  would  think,if  it 
were  remembred,  and  ferioufly  confidered,  how- 
great  a  fcarcity  there  is  of  believers,  /and  how 
rare  a  thing  it  is  to  get  any  to  receive  £hrift,that 
folk  needed  not  be  much  preffed  to  put  their 
faith  to  the  trial  ;  and  when  there  will  not  be 
one  among  many  found,  who  will  pafs  under  the 
account  of  a  real  believer  with  Jefus  Chrift,fhould 
not  the  moft  part  fufped~t  themfelves.  Seeing  the 
moft  part  that  hear  the  gofpel  are  the  obje&  of 
this  complaint,^c  hath  believed  our  report  ?  or 
very  few  have  believed  it  .*  Ye  would  ftudy  to 
have  fome  well  grounded  confidence  in  this,that 

-  ye  are  not  gueffing  and  prefuming,  and  going  u- 
pon  ^rounas  that  will  fail  you  at  laft^but  that  ye 
be  in  cafe  to  fay  on  folid  grounds'with  theapoftle, 
/  know  whom  I  have  believed,  &c.  There  it 
a  faith  and  hope  that  will  make  many  afhamed  ; 
and  certainly  in  •  the  day  of  judgment,  when 
Chrift  fhall  have  to  do  with  thefe  perfons,  that 
never  once  thought  to  be  thr'uft  away  from  him, 
they  of  all  men  fhall  be  thruft  away  from  him 
with  greateft  fhame :  O  !  the  confufion  that  will 
fill  and  overwhelm  them,  who  ha  da  profeffion  of 
Chrift  .and  yet  had  never  the  root  of  the  matter  in 
them, above  and  beyond  many  others. Dare  many 
ofyou.upon  the  confidence  yc  haveJook  death  in 
the  face  ?  It's  no  great  matter  to  be  confident  in 
the  time  of  health  ;  but  will  ye  then  be  able  to 
comfort  your  felves  in  the  promifes  of  God  ?  Do 
not  promifeto  your  felves  the  things  in  the  co- 
venant, except  ye  be  endeavouring  in  God's,  way 
to  be  fure  ye  are  believers  indeed.  Our  life  de- 
pends upon  our  faith,  but  our  confolatirtn  de-* 
pends  much  Upon  our  clcarnefs  that  we  have  faith, 
and  that  we  are  in  Chrift  ;  and  therefore  there  is 


3 8  IJaiab  $3. 

much  nerd  to  prefs  this  upon  you  :  There  is  no 
way  to  rid  you  of  the  terrors  of  God,and  to  make 
you  comlortably  iure  of  your  particular  intered 
in  thepiomifesofGod,but  by  making  it  lure  and 
clear  that  ye  are  believers  in  Child  indeed. 

There  are  three  or  four  forts  of  people, to  whom 
we  would  fpeak  a  little  here.  1.  There  are  fome, 
who  think,  that  if  they  could  do  other  duties, 
tho'  they  ihould  never  do  this,  to  wit,  to  make 
their  calling  and  election  iure,  they  would  be 
and  do  well  enough. :  are  there  not  many  of  you, 
that  never  ^o  much  as  fet  your  felves  to  try  whe- 
ther your  faith  would  abide  God's  trial  or  not  ? 
Ah  !  Ah  !  an  atheidical  indif&rency,  a  flighting 
of  the  confolations  of  God,  aboundeth  amongft 
many,  (o  that  they  think  the  promifes,  and  the 
confolations  that  are  to  be  gotten  in  the  promifes, 
are  not  fo  much  worth,  as  to  be  thereby  put  to 
.take  pains  to  try  and  fee,  whether  they  belong  to 
them  or  not  ;  but  the  day  will  come,  that  many 
of  you  will  curfe  your  felves  for.your  neglecting 
and  flighting  of  this.  A  fecond  fort  are  thefe,who, 
becaufe  they  were  never  fure  of  peace  with  God 
themfelves,  and  becaufe  they  were  never  fure  of 
their  own  faith,  neither  ever  concernedly  en- 
deavoured to  be,they  think  it's  all  but  fancy  that's 
ipoken  of  affurance  of  faith,  and  of  peace  with 
God  ;  they  think  it's  but  guefiing  at  the  bed  ; 
there  is  fuch  a  fort  of  perfons,  who  think  they 
may  be  doing  as  they  dow,and  need  not  trouble 
themfelves  with  fuch  fancies,or  nice  things;  but, 
if  ye  ask  them,  what  will  come  or  them  atlaft,  ? 
they  will  tell  you,  They  will  lip  pen  that  to  God. 
Think  ye  it  for  nought,,  that  God  hath  laid  fo, 
many  commands  on  you  to  make  your  calling 
and  election  fure?  and  think  ye  it  for  nought, 
that  he  hath  given  fo  many  marks  to  try  it  by, 
and  that  fome  of  the  people  of  God  do  holily 
and  humbly  glory  and  boad  fo  much  of  their 
communion  with  God,  of  their  aflurajice  of  his 
love  to  them,and  of  their  fpecial  interefl  in  him? 
do  not  all  the fe  fay,  that  there  is  fuch  a  thing 
as  this  to  be  had  ?  There  is  a  third  fort,  that 
pleafe  themfelves  with  meer  conje&ures  abomt 
this  matter;  and  the  greater  their  fecurity  bc,they 
per f wade  themfelves  the  more  that  they  hav.e 
faith  :  This  is  as  fad  as. any  of  the  former,  when 
they  grant  all,  that  folks  fhould  make  their  cal- 
ling and  election  fure,  and  fliould  endeavour  to. 
be  fure  of  their  faith,  but  in  the  mean  time  take 
peace  with  the  devil,  and  peace  with  their  lulls, 
for  peace  with  God;  and  a  covenant  with  hell  and 
death, for  a  real  bargain  with  God:  This  is  as 
irueas  this  word  oi  God  is,that  there  are  many 
that  put  by  all  challenges  by  this,  and  never  fu- 
fj>e&  their  faith  J  they  hope  that  all  Hull  be  well3. 


Verfe  I.  Serrn/.  t& 

and  they  mud  always  believe  ;  as  if  that  were 
the  whole  duty  of  faith,  to  keep  down  all  chal- 
lenges. A  fourth  fort  is^  even  of  tbe^eneration 
of  them  that  have  fomething  of  God  in  them-, 
who  fear  in  a  manner  to  make  all  fure,  and  think 
it  a  piece  of  humility,and  of  holy  and  tender  wal- 
king,^ maintain  doubting  ;  even  as  others  think 
it  faith,  to  maintain  prefumption  :  they  are  al- 
ways complaining,  as  if  all  things  were  wrong, 
and  nothing  right  in  their  cafe,  and  fo  fofler  and 
cherifk  misbelief.  There  is  fuch  a  thing  as  this, 
that  marreth  even  ferious  fouls  in  their  endea- 
vours to  make  their  calling  and  eledion  fure  ; 
and,  as  long  as  this  is,  they  cannot  win  to  the 
fuitable  difcovery  of  this  excellent  grace  that 
God  calls  them  to  exercife,.  even  faith  in  the 
Lord  Jefus.  Need  we  make  ufe  of  motives  to  prefs 
you  to  this  trial  of  your  faith,  and  to  this  gi- 
ving of  all  diligence  to  make  it  fure,  who  have 
efpecially  hitherto  negle&ed  it?  If  ye  knew  any 
thing  of  the  vexation  that  unbelief  hath  with  it, 
and  what  horror  in  confeienoe  from  the  fenfe 
of  diflance  from  God  were,  ye  \^ould  think  it  a. 
great  matter  to  be  clear  in  this  thing  ;.and  if  it 
were  known  and  believed,how  this  delufion  and 
unfickcrnefs  of  faith  deflroys  the  mod  part  of 
men  in  the  world,  even  of  the  vifible  Church, 
durfl  men  ly  in  their  fecurity  as  mod  do,  with* 
out  all  endeavours  to  make  it  fure  on  good 
ground,that  they  do  indeed  believe  ?  Durd  they 
ly  dill  under  God's  curfe,  if  they  thought  them* 
felves  to  be  really  under  it,and  did  not  foolifhly 
fancy  that  it  is  otherwife  with  them  ?  Durffc 
men.treafure  up  wrath  to  themfelves,  if  they 
thought  not  that  the  hope  they  had  were  good  e- 
nough?  Olbut  prefumption  beguiles  and  dedroy  s 
many  fouls;  and  particularly  this  fame  prefump- 
tion, of  folks  thinking  themfelves  right  when: 
they  are  wrong,hathdeflroyed,  and  doth  dedroy, 
and  will  dedroy  mo  members  of  the  vifible 
Church,  than.prophanity,  drunkennefs,  whore* 
dom,thefc,defperation,  or  any  other  ofthefegrofs 
and  much  abhorred  evils  do  :  This  is  the  thing 
that  locks  folk  up  in  their  fin,even  their  prefump- 
tion,, when  they  fay  on  the  matter,  Wejhallhavc* 
peace ^thi'  voe  walk  in  the  imagination  cf  our  or$n 
hearti\t\  this  that  makes  men,without  fear,deal, 
lie,and  commit  adultery  ,Cfa  that  they .faya/j  not 
the  Lor&among  us  ?  Is  not  this  the  thing  that 
keeps  many  of  you,  that  ye  never  tremble  at  the 
word  of  God  ?  We  have  faith  in  God  (fay  ye) 
welippenand  trud  in  him:  Therefore,  feeing. 
prefumption  is  fo  rife,  have  ye  not  need  to  try 
your  faith  ?  If  there. were  fo  much  counterfeit  I 
money  in  the  country,   that.it.  were  .a  rare  thing  j 

tc> 


5erm.  12.  lfeuah  5  3, 

to  get  one  good  and  upright  piece  of  money, ye 
"would  think  your  felves  greatly  concerned  and 
obliged  to  try  it  well,  left  ye  were  cheated  with 
fcafe  and  counterfeit  coin ;  is  there  not  need  then, 
yea  infinitely  much  more  need,  for  them  that 
would  be  io  wife  as  not  to  be  beguiled  about  the 
falvation  of  their  fouls,  to  fearch  and  try  whe- 
ther their  faith  will  abide  God's  trial  or  not  i» 

Ye  will  readily  move  this  Qucfticn,  W  hat  then 
are  the  chara£ers  or  evidences  of  a  folid  and  fic- 
ker  faith  that  will  abide  the  trial,  by  which  the 
pretended  faith  that  is  among  the  men  of  this  ge- 
neration may  be  examined  and  put  to  juft  trial  ? 
I  fhall  firft  name  fome  dire<&  tcriptures,  hold- 
ing out  fome  things  effentially  accompanying 
faith  ;  and  then  fhall  add  others,  having  more 
condefcending  chara&ers,for  the  more  particular 
differencing  of  this,  helping  to  the  decifion  of 
this  great  queftion.  m 

Thefirft  mar^wherebyyermytry  your  faith, 
as,  the  ground  and  rife  of  it,  or  that  whereby 
It  is  begotten  and  eherifhed  ;  Faith  comes  (faith 
the  apoftle,  Ram.  10.  10.)  by  hearing  ;  do&rinal 
faith  comes  by  the  preaching  of  the  gofpel,  and 
faring  faith  is  wrought  inftrumentally  by  the 
fame  word  of  God,  it  being  the  power  if  God  to 
falvation  ;  it  being  this  word  that  is  the  very 
ground  of  our  faith.  I  would  ask  you,  Where- 
from  your  faith  comes,  and  what  hand  the  word 
of  God  hath  in  it  ?  There  are  many  thatf  have  a 
fort  of  faith,  not  only  without,  but  contrary  to 
the  word  of  God,  whereby  they  believe  that 
they  will  get  heaven,  while  in  the  meantime 
the  word  of  God  does  directly  exclude  them. 
Get  ye  your  faith  maintained, without  ever  know- 
ing the  neceffity  of  a  promife  for  that  erfeelf  Can 
ye  maintain  your  peace,  and  not  have  fo  much  as 
any  foundation  in  the  truth  and  faithfulnefs  of 
God  to  build  it  upon  ?  Love  never  that  faith 
that  hungers  not  after  the  word,  that  is  fuppo- 
fed  to  be  lively  without  being  ever  fed  by  the 
word,  that  cannot  claim  either  its  rife  and  origi- 
nal, or  its  growth  from  the  word?  I  will  not 
fay  from  this' or  that  word  in  particular,or  at  this 
or  at  that  time  read  or  heard,but  from  the  word 
°^  ^oc*  >  tne  word  is  the  very  foundation  that 
faith  builds  upon  :  If  we  look  to  what  either  ac- 
companieth  or  followeth  faith,  there  are  fome 
plain  fcriptures  that  will  make  that  clear,as  ABs 
ij'p.Attdput  no  difference  between  us  and  them, 
furiyfing  their  hearts  by  faith  (there  was  indeed 
once  a  great  difference  between  Jews  &  Gentiles, 
but  now,  when  he  hath  brought  both  to  believe 
anChrift,  the  difference  is  removed)  there  is*n 
efficacy  in  it,  to  circumcife  the  heart,  to  purify 
lt>  and  to  banifh  lufts  out  of  it  j  for  it  dofes  and 


Ycrfe.i.  59 

unites  with  Chrift,  and  fo  brings  him  home  to 
dwell  in  the  heart-;  and  where  Chrift  dwells  he 
commands,  and  fo  whatever  oppofes  h'm  is  ba- 
nifhed.  Faith  gives  Chrift  welcome,and  will  give 
nothing  welcome  to  dwell  with  him,  that's  op- 
pofite  and  difpleafing  to  him  ;    Faith  improves 
Chrift  for  the  fubduing  of  its  lufts.and  mortify- 
ing its  corruptions  \  whereas  before  there  might 
be  a  fair  out-fide  of  a  profeflion,    and  fomething 
clean  outwardly,  and  much  filthinefs  and  rotten- 
nefs  within  ;  but  when  faith  is  exercifed  on  Chrift, 
it  purifies  from  all  filthinefs  of  the  fpirit,  as  well 
as  of  the  flefh  ;    it  applies  the  promifes  for  that 
end,  even  to  get  the  infide  made  clean,  as  well  as 
the  outfide  ;  yea,its  main  work  is,to  have  the  in- 
fide, the  heart,  purified,  that  being  the  fountain 
of  all  the  pollution  that  defiles  the  man,and  brings 
the  other  neceffarily  along-withit.    Never  love 
that  faith,    that  leaves  the  heart  as  a  fwine's  fty 
to  lufts,  that  leaves  it  fwarming  with  unclean 
and  vain  thoughts,  or  that  leaves  the  heart  juft 
as  it  was  before  ;  or  that  faith,  that  only  clean- 
feth  the  outfide,  and  does  no  more  \  fuch  a  faith, 
however  efteemed  by    man,    will  never  be  ac- 
counted for  true  faving  faith  before  God.    I  do 
not,  I  dare  not  fay,  that  believers  will  always 
difcern  this  heart-purity  or  cleannefs ;  but  this  I 
fay,   that  true  faith  will  fet  the  man  a-work  to 
purify  the  heart,and  will  be  making  ufe  of  Chrift 
for  that  end,  not  only  to  have  the  arm  of  tlie 
dominion  of  fin  broken,    but  to  have  the  foul 
more  and  more  delivered  from  the  indwelling 
power  of  it ;  and  this  will  be  the  defign  that  he 
will  fincerely  drive,  to  get  the  heart  purified 
within,  as  well  as  the  outward  man  ;    inward 
heart-abominations  will  be  grievous  and  burden- 
fom  to  him,  as  well  as  fcandalous  out-breakings, 
A  fecond  place  is>Gal.  2.  20, 21.  /  am  crucified 
with  Chrift  ^neverthelefs  I  live  \ytt  not  l,but  Chrijl 
livetb  in  me  \  and  the  life^c.  If  ye  would  know 
a  companion  of  true  faith,  here  is  one,  it  hath  a 
life  of  faith  with  it :    There  is  one  life  killed, 
and  another  life  is  quickned  ;  the  life,that  is  kil- 
led, is  that  whereby  the  man  fometime  lived  tc* 
the  law,  /  am  dead  to  the  Jaw  (fays  the  apofte) 
a  man's  good  conceit  of  himfelfthat  once  he  had, 
is  killed  and  taken  away  ;    he  wonders  bow  it 
came  that  he  thought  himfelf  holy, or  a  believer, 
or  how  he  could  promife  to  himfelf  heaven,    in 
the  condition  he  was  in.     There  is  another  life 
comes  in  the  place  of  that,  and  it's  a  life  that  is 
quickned  and  maintained  by,  and  from  nothing 
in  the  man  himfelf,  but  it's  wholly  from  and  by 
Chrift:  The  believer  hath  his  holinefs  &  ftrengtl* 
for  doing  all  called-for  duties,  and  Ins  comfort 
1 2  alfo, 


6o  '  4    Ifaiah  53. 

aifo,  from  Chrift  ;  and  he  holds  withal  his  very 
natural  life,  his  prefent  being  in  the  world,from 
Chrift  ;  his  all  is  in  Chriit  \  his  (lock  of  lire, 
ftrength  and  furniture,- is  not  in  himfelf,  but  he 
lives  by  a  continual  traffick,  as  it  were,  on  bills 
of  exchange  betwixt  Chrift  and  him  •,  when  he 
wants,  he  lends  a  bill  to  Chrift,  and  it'sanfwe- 
red  in  every  thing  that  he  ftands  in  need  of,  and 
that  is  good  for  him  :  He  is  a  dead  man,  and  he 
is  a  living  man  ;  and  wherever  true  faith  is,there 
the  man  is  dcad>and  there  the  man  is  living.  Do 
not,I  pray,  miftake  it,  by  thinking  that  true  faith 
is  but  vented,  puts  forth  it  felf  only  in  reference 
to  this  or  that  particular,  or  at  this  or  that  par- 
ticular time  only  \  for  faith  muft  be  exercifed, 
not  only  at  ftarts,  as  when  we  are  under  chal- 
lenges for  fin,  or  at  prayer,  but  we  muft  defign 
and  endeavour  to  exercife  faith  thorow  all  our 
life ;  that  is,  we  muft  by  faith  look  for  every 
thing,  that  is  ufeful  and  needful  for  us,  from 
Chriil,and  be  always  endeavouring  to  drive  on  a 
common  trade  of  living  this  wayj  we  muft  be 
habituating  our  felvestofeek  after  pcace,ftrength 
and  confolation,  and  what  elfe  we  need,  out 
of  the  fulnefs  that  is  in  him :  This  life  of  faith 
is,  to  fee  the  want  of  all  things  in  our  felves,and 
yet  to  have  all  things,  by  making  ufe  of  Chrift 
in  all  things  ;  contenting  and  comforting  our 
felves  that  there  is  ftrength  in  him,  tho'  we  be 
weak  in  our  felves,  and  that  he  hath  gotten  the 
vi&ory  over  all  his  and  our  enemies,  and  that 
we  mall  at  lift,  through  him,  be  victorious  in 
cur  own  perfons;  contenting  and  fatisfying  our 
felves  tha«  he  hath  compleat  righteoufnefs,  tho* 
we  be  bankrupt  and  have  none  of  our  own,  and 
betaking  our  felves  allenarly  to  that  righteouf- 
nefs for  our  juftification  before  God  ;  thus,  ma- 
king a  life  to  our  felves  in  him,  ^  he  living  in  us 
by  his  Spirit,  and  we  living  in  him  by  faith  :  O 
fweet  and  defireable,  but  myfterious  life  ! 

The  third  place  is,Ga/.  j.  6,  I*  Chrift  Jefo  sli- 
ther circumcifion  availeth  any  thing^nor  uncircum- 
cifionjbut  faith  that  worketh  by  love  :  He  doth  not 
dimply  fay  faith,but/«i^  that  works  by  love  ;  for 
faith  is  an  operative  grace,  and  this  is  the  main 
vent  of  it,the  thing  by  which  it  works,  it  works 
by  love  :  faith  is  the  hand  of  the  new  creature, 
whereby  every  thing  is  wrought,  it  having  life 
from  Chrift  ;  and  we  may  fay  that  love  is  in  a 
manner  the  hand  of  faith,or  rather  like  thefingers 
upon  the  hand  of  faith,whereby  it  handleth  every 
thing  tenderly,even  out  of  love  to  God  in  Chrift, 
and  to  others  for  his  fake  ;  faith  works,  and  it 
works  by  love  :  that's  a  found  and  good  faith,that 
warms  the  heart  with  love  to  Chrift  ;  and  the 
nearer  that  faith  brings  the  believer  to  him,  it 


Vertex.  Serm.  12. 

warms  the  heart  with  more  love  to  others.  And 
theretore,love  to  the  people  of  God,is  given  as  an 
evidence  of  one  that  is  born  of  God,  1  Jch.^.i .  be- 
caufe,  wherever  true  faith  is,  -there  cannot  but 
be  love  to  the  children  of  God,  flowing  from  love 
to  him  that  begets  them.  That  faith,that's  not 
affected  withGod'sdifhonour  out  of  love  to  him, 
and  that  can  endure  to  look  upon  the  difficulties, 
fuflferings  and  affli&ions  of  the  children  of  God, 
without  fympathizing  and  being  kindly  affe&ed 
therewith,  is  not  to  be  taken  for  a  found  faith, 
but  to  be  fufpected  for  a  counterfeit. 

The  fourth  place  i^James  2.  14.  Shew  me  thy 
faith  by  thy  works,  &c.  True  faith  hath  always 
found  holinefs  with  it,  in  all  manner  of  conver- 
fation,  in  the  defign  and  endeavour  of  the  belie- 
ver ;  which  is,  withal,  through  grace  in  fome 
meafure  attained.  What  avails  it  for  a  man  to 
fay  that  he  loves  another,  when,  being  naked  or 
deftitute,  he  bids  him,  Depart  in  peace,Be  war- 
med,Be  filled.and  yet  in  the  mean  time  gives  him 
nothing  that  he  ftands  in  need  of  ?  would  not 
fuch  a' poor  man  think  himfelf  but  mocked  ?  E- 
ven  fo,  will  rrot  God  reckon  you  to  be  but  mock- 
believers,  or  mockers  of  faith,  when  ye  profefs 
your  felves  to  be  believers  in  Chrift,while  in  the 
mean  time  ye  have  neither  indeed  heart- purity, 
nor  holinefsinyour  out-fide  converfation  ?  that 
is  but  fuch  a  faith  as  devils  may  have,  that  will 
never  do  you  good.  Ye  would  believe  this  for 
a  truth,that  there  will  never  a  faith  pafs  for  faith 
in  God's  account,  and  fo  there  mould  never  a 
faith  pafs  for  faith  in  your  account,  but  that 
faith  that  fets  the  man  a-work  to  the  ftudy  of 
holinefs,  that  faith  that  works  by  love,  that 
faith  that  purifies  the  heart,  and  that  faith  that 
puts  the  perfon,tn  whom  it  is,  to  ftudy  to  have 
Chrift  living  in  him,and  himfelf  living  in  Chrift. 
I  promifedtoname  a  few  fcriptures,that  (peak 
out  fome  more  condefcending  characters  of  faith. 
And,  i.I  would  think  it  a  good  token  of  faith, 
to  have  folk  feared  for  miffing  and  falling  fhort 
of  the  promifes :  which  may  be  gathered  from 
Jfr£.4.i.That  ftout  confidence,that thinks  it'sim- 
poffible  to  mifs  the  promifes,is  a  fufpeft  and  dan- 
gerous faith,  not  to  be  loved  ;  it's  a  much  bet- 
ter faith  that  fears,  than  that  faith  that's  more 
ftout,  except  there  be  a  fweet  mixture  of  holy 
ftoutnefs  and  fear  together.  It's  laid  Heb.  11.  7. 
that  by  faith ,Noah,£<r/7z£  moved  with  fear  prepa- 
red an  ark  foe.  Noah  had  the  faith  of  God's  pro* 
mife,thathe  mould  be  kept  free  from  being  drow- 
ned by  the  deluge  with  the  reft  of  the  world.- nd 
yet  he  was  mourning  and  trembling  in  preparing 
the  ark  j  if  there  were  much  faith  among  you, 


Serm.i2.  Ifaiah  ft. 

it  would  make  many  of  you  more  holily  feared 
than  ye  are  :  Love  not  that  faith  the  worfe,  that 
ye  never  hear  a  threatning,  but  ye  tremble  at  it, 
and  are  touched  by  it  in  the  quick.  2.  It's  a  good 
token  of  laving  faith,  when  it  hath  a  difcovery 
and  holy  fufpicion  of  unbelief  waiting  on  it ,  ib 
that  the  perfon  dare  not  fo  lippen  and  truft  his 
own  faith,  as  not  to  dread  unbelief,  and  to  tell 
Chrift  of  it  ;  there  is  a  poor  man  that  comes  to 
Chrift,  Mark  9.  23,  24*  to  whom  the  Lord  faith, 
If  thou  canfl  believe,  or  canft  thou  believe  ?  Yes 
Lord  (fays  he)  Ibelieve,help  thou  mine  unbelief: 
there  was  fome  faith  in  him,  but  there  was  alio 
unbelief  mixed  with  it;  his  unbelief  was  fo  great, 
that  it  was  almoft  like  to  drown  his  faith,  but 
he  puts  it  in  ChriiVs  hand,and  will  neither  deny 
his  faith  nor  his  unbelief,  but  puts  the  matter 
lincerely  over  upon  Chrift,  to  ftrengthen  his 
faith,  and  to  amend  and  help  his  unbelief.  It's 
a  fufpe&  faith,  that's  at  the  top  of  perfection  at 
the  very  firft,  and  ere  ever  ye  wot :  There  are 
fome'  ferious  fouls,  that  think,becaufe  they  have 
Tome  unbelief,  that  therefore  they  have  no  faith 
at  all ;  but  true  faith  is  fuch  a  faith,  that  is  by 
and  befide  fufpected  and  feared  or  feen  unbelief; 
that  faith  is  fureft,  where  folk  fear  and  fufpedt 
unbelief,  and  fee  it,  and  when  they  are  weighted 
with  their  unbelief,  and  cry  out  under  it,  and 
make  their  unbelief  an  errand  to  Chrift,  it's  a 
token  that  faith  is  there.  3.  The  third  chara- 
cter is,  that  it  will  have  with  it  a  fticking  to 
Chrift,  and  a  fear  to  prefume  in  fticking  to  him: 
there  will  be  two  things  driving  together,  an 
cagernefs  to  be  at  him,  and  a  fear  they  be  found 
prefumptuous  in  medling  with  him,  and  an  holy 
trembling  to  think  on  it  ;  yet  notwithftanding 
it  muft  and  will  be  adventured  upon.  The  wo- 
man fpoken  of,  Mark  ^.  28.  lays  this  reckoning 
with  her  felf,  If  I  can  but  touch  his  clothes,  I  fhaU 
be  whole  ;  and  fhe  not  only  believeth  this  to  be 
truth,  but  crouds  and  thrimbles  in  to  be  at  him; 
yet  v.  33.  when  fhe  comes  before  Chrift,ftie  trem- 
bles as  if  ihe  had  been  taken  in  a  fault,  not  ha- 
ving daredto  comeopenly  to  h\m,but  behind  hi m\ 
fhe  behoved  to  have  a  touch  of  him,but  fhe  durft 
not  in  a  manner  own  and  avouch  her  doing  of  it, 
till  ihebe  unavoidably  put  to  it.  It's  a  fufpeft 
and  unfound  faith,  that  never  trembled  at  min- 
ting to  believe  ;  there  is  reafon  to  jealous  that 
faith  not  to  be  of  the  right  ftamp,that  never  wal- 
ked under  the  imprefTion  of  the  great  diftance 
between  Chrift  and  the  perfon,  the  fenfe  whereof 
is  the  thing  that  makes  the  trembling,  I  fay.  not 
defperaticn,  nor  any  utter  diftruft  of  Chrift's 
kindnefs,  but  trembling  arifing  from  theconfide- 
xation  of  the  great  diftance  and  difproDorfcion 


Verfe.  1.  £)i 

that's  between  him  and  the  perfon  ;  faith  holds  ' 
the  finncr  a  going  to  Chrift,  and  the  fenfe  of  it's 
own  finfulnels  and  worthlemefs  keeps  him  under 
holy  fear,  and   in  the  exercife  of  humility.  Paul 
once  thought  himielf  a  jolly  man,  (as  we  may 
lee,  Rem*  7.  9.)  but  when  he  was  brought  to  be- 
lieve in  Chrift,he  fees  that  he  was  a  dead  and  ua- 
done  man  before.  I  give  you  thefe  three  marks  of 
a  true  faith  from  that  chapter.  iy?Jt  difcovers  to 
a  man  his  former  finfulnels,  and  particularly  hii 
former  felf-conceit,  pride  andprcfumption,/  was, 
faith  Vaul,alive  without  the  lajo  once,  &c.  a  man 
living  upon  the   thoughts  of  his  own  holinefs  ; 
but  when  the  law  came,  I  died  \  he  fell  quite 
from  thefe  high  thoughts.    Afecondm&rk  is,  a 
greater  reftlefnefs  of  the  body  of  death,  it  beco*- 
ming  in  fome  refpeft  worfe  company,  more  fret- 
ful, and  ftruggling  more,t'han  ever  it  did  before; 
fin  revived,  faith  Paul,  tho'  he  had  no  more 
corruption   in  him  than   he  had  before,  but  it 
wakned  and  beftirred  it  felf  more  ;  I  dare  fay, 
that  tho'  there  be  not.  fo  much  corruption  in 
a  believer  as  there  is  in  a  natural  man,    yet  it 
ftruggleth  much  more,  and  is  more  painful  and 
difquicting   to  the  believer,  and  breeds  him  a 
great  deal  of  more  trouble;  for  fays  theapoftleon 
the  matter,  When  God  graciouily  poured  light- 
and  life  into  me,   fin  took  that  occafion  to  grow 
angry,  and  to  be  enraged  that  fuch  a  neighbour 
was  brought  in  befide  it,  it  could  not  endure 
that  5  as  an  unruly  and  currifh  dog  barks  moft 
bitterly  when   an  honeft  gueft  comes  to    the 
houfe,  (o  doth  corruption  bark  and  make  more 
noifethan  it  did  before,  when  grace  takei  place 
in  the  foul.  There  are  fome  that  trow  they  have 
the  more  faith,  becaufe  they  feel  no  corruption 
ftir  in  them  ;  and  there  are  others  that  think  they 
have  no  faith  at  all,  becaufe  they  feel  corruption 
ftruggling  more,  and  growing  more  troubleforn 
to  them  ;  but  the  ftirring  and  ftruggling  of  cor- 
ruption^ folk  be  indeed  burdened,and  affected, 
and  afflicted  with  it,will  rather  prove  their  hav- 
ing of  faith  than  their  wanting  of  it.     Love  that 
faith  well,  that  puts  and  keeps  folk  bickering 
(to  fay  fo)  in  the  fight  with  the  body  of  death ; 
for  tho'  this  be  not  good  in  itfelf  that  corrup- 
tion ftirrcth,  yet  fin  is  of  that  iinful  nature,  that 
it  flees  always  more  in  their  f^ct  that  look  God; 
and  heavenwards,  than  of  others  that  are  fleep- 
ing  fecurly  under  its  dominion.     A  third  mark 
is,  when  the  foul  hath  never  peace  in  any  of  its- 
conflicts  or  combats  with  corruption,  but  when 
it  refolves  in  faith  exerched  on  Jefus  Chrift,  as 
it  was  Vith  Paul,  in  that  cbapter  after  hijfcson- 
rcrfion:  That  is  a  found  faitfe,  that  not  only 

makes 


62  Jfaiah^l. 

1  makes  peace  at  firft  by  Chrift,  but  that  cannot 
(to  fay  To)  fight  one  fair  ftroke  in  the  fpiritual 
warfare,  nor  look  corruption  in  the  face,  nor 
promife  to  itfelf  an  outgate  from  any  aflault  of 
the  enemy,  but  by  faith  in  Jefus  Chrift ;  as  it  was 
■with  the  apoftle,  who,  toward  the  end  of  that 
chapter,  lamentably  crys,0  wretched  man  that  I 
am>  rvbo  Jball  deliver  me  from  the  body  oftbit 
death  ?  yet  immediately  fubjoins  faith's  trium- 
phing in  Chrift,  /  thank  God  thro'  Jefus  Chrift  our 
JLord  ;  he  belike,  before  his  convcrfion  thought 
he  could  do  well  enough  all  alone,  but  it  is  not 
fo  now,  when  he  can  do  nothing  without  Chrift, 
cfpecially  in  this  fore  war  with  his  corruption. 
That  is  a  found  faith,  that  makes  the  •{Inner  to 


Verfc  i.  Serm.  *£ 

make  u(e  of  Chrift  in  every  thing  he  is  called  to, 
that  yokes  him  CI  mean  Chrift)  to  work  on  eve- 
ry occafion,  and  particularly  when  it  comes  as 
it  were  to  grappling  and  hand-blows  with  this 
formidable  enemy  the  body  of  death,  this  mon- 
fter,  whereof  when  one  head  is  cut  off,  another 
as  it  were  ftarts  up  in  its  place. 

For  a  clofe  of  this  purpofe,  I  befeech  and  ob- 
teft  fuch  of  you  as  are  ftrangers  to  faving  faith 
(who  are  I  fear  by  far  the  greateft  part)  to  con* 
lidcr  ferioufly  ail  I  have  fpokcn  of  the  nature 
and  native  evidences  of  it,that  you  may  be  unde- 
ceived ofyour  foul-ruining  miftakes  about  it;  and 
let  fincere  and  found  believers,  from  all,  be  more 
cleared,  confirmed,  and  comforted  in  their  faith. 


SERMON    XIIL 

I&iahliii.  i. And  to  wbim  is  the  arm  of  the  Lerd  revealed? 


T*Here  are  many  miftakes  in  the  way  of  f  eli- 
ligion,  wherewith  the  mod  part  are  pof- 
fcfled ;  and  amongft  the  reft  there  is  one,  that  ge- 
nerally the  hearers  of  the  gofpel  think  it  fo  cafy 
to  believe,  that  there  is  no  difficulty  in  that  by 
any  thing:  they  think  it  hard  to  pray,  to  keep  the 
fabbath,  to  be  holy ;  but  the  moft  part  think  there 
is  no  difficulty  in  believing  ;  and  yet  unbelief  is 
fo  rife,  and  faith  fo  rare  and  difficult,  that  the 
prophet  Jfaiah  here,  in  his  own  name,  and  in 
same  of  all  the  minifters  of  the  gofpel,  cries  out, 
Who  bath  believed  cur  report  ?  he  complains  that 
he  could  get  but  very  few  to  take  the  word  off 
his  hand  :  and,  becauie  it  weighted  him  to  find 
it  Coy  and  becaufe  he  would  fain  have  it  to  take 
imprcflSon  on  his  hearers,  he  doubles  expreffions 
to  the  fame  purpofe,  And  to  robom  is  the  arm 
cf the  Lord  revealed?  which  in  fum  is,  There 
is  much  preaching  and  many  hearers  of  the  gof- 
pel, butlittle  believing  of  it,  few  in  whofe  heart 
the  work  of  faith  is  wrought;  it's  but  here  one, 
and  there  one,  that  this  gofpel  hath  efficacy  u- 
pon,  for  uniting  of  them  to  Jefus  Chrift,  and 
for  working  a  work  offaving  grace  in  them; 
the  effeftual  working  of  God's  grace  reaches  the 
hearts  but  of  a  few. 

For  opening  the  words,  we  fhall  fpeak  a  little 
to  thefe  three,  i  .To  what  is  meant  by  the  arm  of 
the  Lord.  2.  To  what  is  meant  by  the  revealing 
of  the  arm  of  the  Lord.  3.  To  the  fcope  and  de- 
pendence of  thefe  words  on  the  former. 

For  the  firft,  In  general  know,  the  arm  of  the 
Lord  is  not  to  be  undcrftood  properly  ;  the  Lord 
bein§  a  Spirit,  hath  no  arms,  hands,  nor  feet,  as 
men  have  :  but  it's  to  be  underload  figuratively, 
as  holding  out  fome^>roperty  or  attribute  of  God  j 


by  the  arm  of  the  Lord,  then,  we  underftand  in 
general  the  power  of  God,  the  arm  of  man  being 
that  whereby  he  executethhispower,performetk 
exploits,  or  doth  any  work  :  io  the  arm  of  the 
Lord  is  his  power,  whereby  he  produceth  his 
mighty  a&s;  as  it'*  faid in  the  Pfalms:iil.  v. 15; 
The  right  hand  of  the  Lord  bath  dene  valiantly: 
9%.  v.  i.  His  band  and  bis  arm  bath  gotten  bint 
the  vitttry,  And,  becaufe  the  power  of  God  is 
taken  either  more  generally  for  that  which  is  ex- 
erced  in  the  works  of  common  providence,  or 
more  particularly  for  that  which  is  put  forth  in 
the  work  offaving  grace  ;  we  take  it  here  in  Ihorc 
to  be  the  grace  of  God  exercing  its  power,  in 
and  by  the  gofpel,fbr  the  converting  of  fouls,  and 
caufing  them  favingly  to  believe  :  fo,  Rom.  1.  16. 
lam  net  ajbamed  of  the  gofpel  of  Cbrisl,for  it  is 
the  poxoer  of  God  to  falvaticn  to  every  one  that 
believes  ;  not  fimply  as  it  confifts  in  ipeaking  of 
good,  fweet  and  feafonable  words,  but  as  it  Co- 
meth backed  by  the  irrefiftable  power  of  the 
grace  of  God,as  the  word  is,  iCor.  1.  23,24.  We 
preach  Chrift,  to  the  Jews  aftumblingblock,  and 
to  the  Greeks  fool ijbnefs ;  but  unto  them  robo  art 
called ,  both  Jews  and  Greeks,  the  power  of  God 
and  the  vsifdom  if  God :  and  that  it  is  fo  to  be 
taken  here,  the  connexion  of  thefe  words  with 
the  former  will  make  it  clear ;  forfure  he  is  not 
fpeaking  of  the  power  of  God  in  the  works  of 
common  providence,  but  of  his  power  in  the 
converfion  of  fouls  to  Chrift,  even  of  that  pewer 
which  works  faving  faith  in  the  eleft. 

For  the  fecondy  the  revealing  of  the  arm  of  the 
Lord  :  By  this  we  do  not  underftand  the  revea- 
ling of  it  ibjeRfvely,  as  it's  brought  to  light  by 

the 


Scrm.  J  3-  Ifaiab-H. 

tlie  preaching  of  the  gofpel  ;  for  thus  it's  re- 
vealed to  all  the  hearers  or  the  go! pel,  it's  in  this 
refpe&  not  keeped  hid,  but  brought  forth  clear- 
ly to  them  in  the  word :  And  therefore, idly,  1  he 
revealing  of  this  arm  or  power  of  the  Lord  is  to 
be  underftoodof  the  fubjettive  inward  manife- 
fting  of  it,  with  efficacy  and  life,  to  the  heart,  by 
the  effectual  operation  of  the  Spirit  of  the  Lord; 
as  it's  laid  of  the  great  things  prepared  for  them 
that  love  God,  1  Cor.  2.  10.  But  God  hath  revea- 
led tbem  unto  us  by  bis  Spirit :  it's  that  which 
is  called,  1  Cor.  2.  the  demonfiration  of  the  Spi-. 
rit  and  of  pow^r,  which  make  plain  and  power- 
ful to  the  ipirit  of  the  hearer  inwardly  that  which 
the  word  preacheth  outwardly  to  the  ear,which 
without  this  would  ftrike  only  on  the  ear,and  yet 
remain  dill  an  hidden  myftery  ;  this  is  the  revea- 
ling of  the  Lord's  arm  that  is  here  fpoken  of,  be- 
caufe  it  is  that  on  which  believing  depended], 
and  of  the  want  whereof  the  prophet  fadly  corn- 
plaineth,  even  where  there  was  much-preaching. 
For  the  third,  to  wit,  the  {cope,  dependence 
and  connexion  of  thefe  words  with  the  former  : 
We  conceive  they  come  in,  both  for  confirma- 
tion and  for  explication  of  the  former  words. 
1.  For  confirmation,  there  are  Cas  bath  been  laid) 
but  few  that  believe,  for  there  are  but  few  that 
have  this  faving  and  effe&ual  work  of  God'sgrace 
reaching  their  heart;  tho'  they  have  the  word 
preached  to  them,  yet  they  have  not  the  arm  of 
the  power  of  God's  grace  manifefted  to  them:and 
fa  he  confirms  his  former  doctrine  concerning  the 
paucity  of  believers  under  the  preaching  of  the 
gofpel,  Firfl,  By  afferting  the  rewnefs  of  them 
that  are  brought  to  believe,  to  be  converted, 
and  effectually  called  by  the  gofpel ;  which  comes 
to  pafs  thro'  their  own  unbelief:  And  Secondly, 
"By  afferting  their  fewnefs  in  refpect  of  God's  fo~ 
vereign  applying  of  his  grace  in  thegofpel,which 
is  but  to  few  ;  it's  but  few  that  believe,  for  it's 
but  few  that  he  makes  effectual  application  of 
his  grace  to.  2.  We  fay  it  comes  in  to  clear  and 
explicate  the  former  words,  whether  we  take 
itjby  way  of  a  reafon,  or  of  an  anfwer  to  an  ob- 
jection :  For  if  it  be  faid,How  can  it  be  that  /far 
iah,  Paul,  yea,  and  our  Lord  Jefus.  Cbrifl  him- 
ielf,  fhould  preach  fo  powerfully,  and  yet  that  fo> 
few  fhould  believe  ?  He  anfwers,  It's  not  to  be 
marvelled  at,  in  refpect  of  God,  as  if  he  were  fru- 
ftratcof  hisdefign  ;  no  i~o  much  matter  :  It's  be- 
caufe  the  power  of  Jefus  Chrift  is  revealed  but  to 
few.  And  we  take  this  the  rather  to  be  the  mea- 
ning of  thefe  words,  becaufe,  when  Chrift  is 
preaching  and  many  take  offence  and  ftumble, 
John  6.  43, 44.  lie  ^y%,Murmure  not  among  your 
fclves)  no  man  wn  cams  unto  ms3except  ibeja* 


Verfe  1.  6? 

tber,  which  bath  fent  me,draw  him',  there  muft 
be  an  effectual  work  of  the  grace  of  God  put  forth 
on  the  heart,  elfe  none  will  believe  on  me  ;  fo  it's 
hid,jfohn  12.  37,38. that  they  believed  notcnhim\ 
that  the  faying  of  Ifaias  might  be  fulfilled  which 
be  fpeke,  Lord,  who  hatb  believed  our  report,  and 
to  whom  is  the  arm  cf  the  Lord  revealed  r  there- 
fore they  could  not  believe,  becaufe  that  Ifaias 
faid  again,  He  hath  blinded  their  eyes,  &:.  He 
ipeaketh  not  fo,  to  apologize  for,  or  to  excufe 
their  unbelief  but  to  ihew  the  connexion  that  is 
betwixt,  thefe  two,  the  nor  revealing  of  the  arm 
ofthe  Lord,  and  their  not  believing  ;  even  fa 
here  the  Lord  fliews  the  connexion  that  is  be- 
twixt the  efficacy  of  the  work  of  grace,  and  be- 
lieving or  turning  to  God. that  wr;erethe  power- 
ful and  effectual  work  of  his  grace  goeth  not 
forth  with  the  preached  gofpel,  there  will  be 
then  no  believing,  nor  conversion,  no  favings 
change  of  the  perton  from  nature  to  grace; 

.That  which  we  would  fay  from  thefe  words*, 
may  be  drawn  to  three  doctrines,  which  I  fhalL 
firft  propofe,  and  then  clear  and  apply  them  for 
ufe.  The  firft  is,  That  in  the  work  of  converfion, 
and  begetting  of  faving  faith,  there  is  reauifitc 
and  ntceffary,  befuie  the  preaching  tf  the  word% 
a  difiinit,  inward,  peculiar,  real^  immediate,  ef- 
ficacious, and  powerful  work  tf  the  Spirit  of  the 
Lord  on  the  hearts  of  as  many,  hearers  as  are  con~ 
verted  by  this. gofpel.  2.  That  it  is  but  few  of 
many  hearers,  in  whom  the  Lord  tbusejficaci- 
cufly  and  effe&ualy  works  by  his  Spirit  and  the 
power  of  his  grace  :  It's  but  here  one  and  there 
one,  a  very  few  who  are  thus  wrought  upon  and 
converted.  3.  That  there  is  a  necejfaryand  infe- 
parablc  connexion  befwixt  this  inward  and  effi- 
cacious work  of  the  Spirit,  and  faith  or  converfion* 
Where  this  work  of  grace  is  not,  there  can- 
not be  faith  ;  and  where  it  is,  faith  neceffariljr 
jnuftbe,  other  ways  thefe  two  could  not  becom- 
menfurable,  of  equal  extent  and  reciprocal,  Who' 
bath  believed  our  report!  and  to  whom  is  the  arm? 
ofthe  Lord  revealed  ?  He  is  not,  neither  can  be~ 
a  believer,  to  whom  it  is  not  revealed  ;  and  he 
is  and  cannot  but  beabeliever,  to  whom  it  is  re- 
vealed. 

For  the  firfl,  We  fay,  There  is  in  the  work  of 
converfion  and  begetting  of  faith,  befide  the* 
preaching  of  the  gofpel,  a  diftincieinward,  pecu- 
liar, real,  immediate,  efficacious  and  powerful) 
work  of  thcSpirit  ofthe  Lord  requisite  and  necef— 
fary  for  converfion  and  .begetting  of  faith, to  con- 
vince of  fin,andto  humble  tor  it, to  enlighten  the 
mind  in  the  knowledge  of  Chrift,4.  to  renew  the 
will  &  affections,  .and  to  perfwade  and  enable,  the  • 

fault 


64  Jfaiah  <>3. 

foul  of  the  firmer  to  embrace  and  receive  Jefus, 
Chrift,  as  he  is  offered  in  the  gofpel.  We  fhall 
fir/}  take  notice  of]  and  clear,  fome  words  in  the 
do&rine  ;  and  then  confirm  it. 

Firfly   For  clearing  of  fome  words  in  the  do- 
&rine,we  fay,  i.  It  is  a  diflinil  work  of  the  Spirit, 
diftinguifhed  and  feparable  from  the  word ,  tho' 
it  goes  along  as  he  plcafeth  with  the  word,  yet 
it  is  not  as  it  there  were  fome  power  infufed  in- 
to the   word,  and  went  always  and  neceffarily 
along  with  the  Word,  which   is  the  foolifh  and 
groundlefs  conceit  of  fome  ;  for  albeit  it  accom- 
pany  the   word,  yet   it's  from  adiftin&    agent 
Working,  and  a  diftinA  work,  and  is  feparable  (as 
I  faid)  from  the  word,  tho'  it  be  wrought  on 
'  the  heart  of  the  famefinner,to  whofe  ear  the  word 
is  preached.  2.  It's  an  inward  work  of  the  Spirit; 
for,  bcfide  the  outward  and  external  preaching 
and  calling  by  the  word,  there  is  an  inward,  po-   . 
werful,  effectual  work  and  calling  of  the  Spirit 
in  the  converfion  of  a  (inner,  which  fpeaks  to  the 
heart,  as  well  as  the  1vord  fpeaks  to  the  ear  :  fo 
that  this  work  of  the  Spirit,  that  goes  along  in 
converfion,  is  much  more  than  any  external  per- 
iwafion  of  the  preached  word  can  produce.     3. 
We  fay,  itVa  peculiar   work,  to  difference  it 
from  what  is  common  to  the  hearers  of  the  gof- 
pel, for  it's  a  work  that  is  peculiar  to  them  w  horn 
the  Lord  converts,and  is  applied  to  none  ether, 
but  to  thofe  in  whom  he  works  faith,  and  whom 
he  effectually  calleth  by  his  grace  .•  It's  a  peculi- 
ar work  then,  and  not  common  ;  for,  if  it  were 
common  to  all  the  hearers  of  the  gofpel,  and  not 
peculiar  to  fome;thefe  two  could  not  go  together 
and  be  commenfurable  (as  we  faid)  Who  hath  be- 
lieved our  report  ?  and  to  xohomis  the  arm  of  the 
Lord  revealed?  4.  We  fay,  it's  a  real  work,  as 
well  as  powerful ;  a  real  work  of  the  Spirit,  that 
is  not  only  able  and  powerful  to  produce  the  ef. 
fe#,  and   to   convert  the   finner?  but  real  and 
powerful  in  producing  and  bringing  of  it  about, 
and  to  pafs,  by  a  real  influence  of  the  Spirit,  a- 
etually  renewing  the  will,  infufirg  and  creating 
the  habits  of  grace,and  particularly  the  very  ha- 
bit of  faith  amongil  others  in  the  foul ;  which  is 
quite  another  thing  than  the  fuppofing  and  fay- 
ing that  a  man  hath   power  to  believe  and  be 
converted;  that  there  is  no  more  requifite  to  his 
converfion^but  to  perfwade  him  to  put  forth  that 
power  or  ftrength, which  he  hath,  into  exsreife  or 
practice  :  it's  a  real  work  of  the  Spirit,  and  a 
powerful  bringing  aboufof  the  converfion  of  the 
£nner  in  a  phyfical  way,asthey  fay  in  the  fchool. 
5.  Wre  fay,  it  is  an  immediate  work  of  the  Spirit 
on  the  heart,to  difference  it  from  a  mediate  per- 
iwafion,  or  moral  fwaiion  (as  it's  called^  as  if 


Verfe  I.  Serm.  13.1 

there  were  no  more  requifite  in  converfion,  but 
God's  enlightning  of  the  mind,and  by  that  per-  ■ 
fwading  the  will  to  clofe  with  Jefus  Chrift,with- 
out  any  immediate  work  of  the  Spirit  on  the  will 
itfelf.  In  this  doctrine,  we  take  in  all  thefe,accor- 
ding  to  the  fcripture,  in  oppofition  to  the  feVe- 
ral  errors  vented  by  men  of  corrupt  minds.anent 
the  work  of  converfion  and  of  laving  faith: 
God's  arm  and  handmuft  be  revealed  ;  the  work 
and  power  of  his  efficacious  grace  muft  be  put 
forth,for  moving  and  inclining  the  heart  and  af- 
fections, and  for  determining  the  will  it  felf. 

We  might  further  clear  and  confirm  all  thefe 
from  that  famous  inftance  of  Lydia,  Afts  16.  14. 
where  Paul  preaching  to  fome  women,it's  faid  of 
her  whofe  heart  the  Lord  openedjhatjhe  atten- 
ded to  the  things  which  werefpoken  0/'Pau!;where 
we  find  thefe  things  dirferenceds  1.  The  Lord's 
powerful  work  on  her  heart,  from  PauVs  preach- 
ing to  her  ear  ;  the  Lord  opened  her  heart,  2.  It's 
an  inward  work,  for  it's  on  the  heart,  j.  It's  a 
peculiar  work*,  it's  nor  all  who  hear  Paul  preach 
whofe  hearts  are  opened,  but  it's  the  heart  ofojfp 
Lydia.  4.  It's  in  the  nature  of  it  a  real  work, 
that  makes  a  real  inward  change  on  her.  5.  It's 
an  immediate  work;  for  the  Lord  not  only  enligh- 
tens her  judgment,  but  goes  down  to  the  heart, 
and  opens  itj  arid  works  a  change  in  it  immedi- 
ately iau\  .aching  opens  the 
way  of  falvatlr:  to  all  that  heard  him;  from 
Which,  tho'  m=uv  go  away  with  their  hearts  un- 
opened^ yel  ;rh  a  fecret,  myftericus, 
real-,  inward  tvork  on  tier  heart,  which  is  fcyxc&fr> 
ted  by  the  f  xt  ;fhr  he  not  only  enlightens  her 
mind,  but  trukes  her  wiltignly  yield  to  (he  call  ' 
of  the  gofpel,  by  opening  of  her  heart. 

In  the  fecend  place,  to  fpeak  a  little  for  confir* 
mation  ot  the  doctrine,  we  wouid  eonfidef  thefe 
four  or  five  grounds  or  reafons,  r..  foe  •  that  there 
is  fuch  a  work  of  the  Spirit  wherever  faith  is 
begotten,  and  that  mod  intelligibly  in  them  that 
are  at  age.  It's  clear  from  thefe  places  of  fcrip- 
ture, where  there  is  an  exprefs  diilinftionand 
difference  put  betwixt  the  outward  miniicry  of 
the  Word,  and  this  inward,  powerful  efficacious 
work  of  grace  on  the  heart,'and  wherein  the  great 
weight  of  converfion  is  laid  on  this  inward  work, 
and  not  on  the  outward  miniftry  of  the  word;  as 
Deut.  29.  4.  where  the  Lord  by  Mdfes  tells  the 
people, how  many  things  they  hadieen  and  heard, 
and  yet  fays  he,  The  Lord  hath  not  given  you  a 
heart  to  perceive,  and  eyes  to  fee,  and  ears  ta 
hear  unto  this  day :  .  they  had  the  outward 
means  in  plenty,  when  they  wanted  in  the  mean 
time  the  inward  power ;  the  gift  of  a  fpiritual 

life, 


Serm.  13.  ■ " ,     n   '/«'?*  53- 

life,  and  the  making  them  fpiritually  a&ive  to 

*  cxercc  it,  was  with  holdtn,  and  therefore  they 
did  notfavingly  perceive,  fee  nor  hear.  John  6, 
44.  Murmur  fat  am-ng your  Jslves;  no  man  can 
tan  come  untc  me,  except  the  Father  which  hath 
fent  me  draw  him:  It's  written  in  the  prophets, 
Andtbeyjha  be  all  taught  ofGod\  every  man, 
therefore,  thai  hath. heard  and  learned  of  the  Fa- 
ther.ccmeth  unto  me  \  where  there  is  very  clearly 
a  difttnftion  put  betwixt  the  outward  teaching 
and  the  Father's  drawing,betwixt  the  minifter's 
teaching  and  God's  teaching  :  it  was  one  thing  to 
be  taught  outwardly  by  Chrift:  as  the  Prophet  of 
his  Church,  ar.d  another  thing  to  be  drawn  and 
taught  inwardly  ofthe  Father;  this  inward  teach- 
ing is  called  drawingXo  fhew  that  it  is  riot  exter- 
nal oratory  or  eloquence  confiding  in  words,  to 
perfwade,that  can  erfeft  the  bulineiSjbuta  power- 
ful draught  of  the  arm  ofthe  Lord  reaching  the 
the  heart.  There  are  leveral  other  fcriptures  full 
and  clear  to  this  purpofe,  nsPfal.  103.3.  an£l 
Acts  11.  21.  A  feccnd  'ground,  of  kin  to  the  for- 
-mer,  is  from  the  many  and  various  expreffions 
that  are  ufed  in  the  fcriptures  for  holding  forth 
this  work  ofthe  Spirit  of  God  in  converfion,that 
point  out,  not  on'y  an  hand  working,  and  a 
work,  of  wrought;  but  an  inward  powerful  way 
of  working  and  bringing  about  the  work,  as  Jer. 
31.  34.  IwiU  put  my  law  in  their  inward  parts, 
and  write  it  in  their  hearts.  Ezek.  1 1'.  19.  /  mill 
give  them  one  heart  J  will  put  a  new  fpirit  within 
them,  and  will  take  away  theflony  heart  out  of 
their  flejb-JLzzk.  36.  26,  27.  A  new  heart  will  I 
give  untj  you,  and  a^iew  fpirit  will  I  put  within 

•  you,  &c.  jer.32.  40.  I  will  put  my  fear  in  their 
heart, that  theyjhall.net  depart  from  me.  It's  cal- 
led the  Father's  drawing,  John  6.  44.  as  I  fhew. 
In  the  taints  prayers,  as  PJaJ.  51.  it^s  called, 
even  as  to  further  degrees  ofthis  worker  refto- 
ring  of  loft  degrees,  creating  of  a  clean  heart. and 
renewing  a  right  fpirit  within.  And  many  mo  the 
like  expreflions  there  are,  which  fhew  not  only 
man's  impotency  and  inability  to  convert,  or  fa- 

.  vingly  to  change  himfelf ;  but  alfo,  that  to  his 
converflon  there  is  necelfary,  an  inward,real,  pe- 
culiar, efficacious,powerful  work  ofthe  Spirit  of. 
grace.  3.  It's  clear,  and  maybe  confirmed  from 
the  power  of  God  which  he  puts  forth  and  ap- 
plies in  the  begetting  of  faith,and  in  working  con- 
verflon :  It's  not  a  mediate  work,whereby  he  on- 
ly perfwades  congruoufly,  as  fome  love  to  (peak; 
but  an  immediate  and  efficacious  work,  whereby 
with  mighty  power  he  works  converfion  ;   It  is 

.  Cod  (faith  the  appftle,^//.  2.  1 3.)  that  w<rkeih 
in  you  both  %p  will  and  to  do  of  his  good  plea  fare  ? 
and  as  he  not  only  perfwadeth,  but  effectually 


Verfe  I.  fy 

worketh ;  fo  he  not  only  works  on  the  judgment, 
to  the  ehlightning  of  it,  but  on  the  will  to  in- 
cline and  determine  it,  by  curing  it  of  its  crook- 
ednefs  and  perverfnefs,  backwardnefs,  obftinacy, 
&  rebellion ;  and  the  power  whereby  he  worketh 
this  great  work  is  faidj-E"/^.  1.  19.  to -be  that  fame 
mighty  ptwer , which  he  wrought  in  Chrifl,  when  h$ 
faffed  from  him  the  dead:  That  ye  may  know f 
faith;  the  zupoftle.tfbat  is  the  exceeding  greatnefs 
of  his  power  to  us-wardwho  believe,  according  t9 
the  working  of  his  mighty  power, which  he  wrought  i 

.  in\ChriJi,vsben  he  raifed  him  from  the  dead,  and 
Jet  him  at  his  own  right  handle.  Ttis  fuch  a  power 
that  works  faith.and  fo  exercifed  in  the  working 
of  faith,as  itwas^n  the  railing  ofGhrift  from  the 
dead  :  Now,could  there  be  ufe  forju.ch  a  power, 
if  there  were  no  more  requifite  to  converfion  but 
an  objective  fwaiion,  or  a  bare  propGfal  of  the 

.  ob;ecTr,  with  external  perfwafion  to  embrace  it, 
wherein  the  foul  is  left  to  itlelf  to  choofe  or  re- 
fufe  as  it  pleafeth?  certainly,  if  there  were  na 
more,  confidering  our  Ifetural  enmity  at  God 
and  his  grace,  the  devil  and  corruption  would 
have  much  more  influence, and  a  far  greater  ft  roke 
upon  the  heart  to  clofing  up  of  the  fame  in  un-  ; 
belief  than  any  outward  perfwafion  would  have 
as  to  the  owning  ofthe  heart,  and  the  begetting, 
of  faith  ;  therefore  his  power  is  necelTarily  called 
for,  and  the  Lord  addeth  it  in  converting  fia- 
ners,  elfe  the  work  would  for  ever  ly  behind; 
and  if  men  be  fpiritually  dead  in  fins  and  trefpaf- 
fes  (as  all  men  by  nature  are)  as  real  a  power  mud 
be  exerced  in  raifing  and  quickning  of  them,  as 
there  is  exefced  in  railing  and  quickning  of  the 
dead.  4,  It  may  a\fo  be  cleared  from  iome  ia 
whom  this  power  is  exerced ;  as  fome  children, 
fome  deaf  p'erfons,  and  others,  whom  we  cannot 
deny  to  be  reached  by  the  grace  of  God,  and 
yet  there  can  be  «b  other  way  how  they-  ars 
reached,  but  by  this  effeftual,  efScacious,  and 
immediate  powerful  work  of  the  Spirit,  they 
not  being  capable  of  reafoning  or  perfwafion 
by  force  of  argument. 

We  fhall  only  add  two  realbns  further,  to 
confirm,  and  fome  way  to  clear,  whj  it  is  that 
the  Lord  works,  and  muft  work  thusdiftin&ly* 
inwardly,  really,  powerfully,  and  immediately, 
•  in  working  faith,  and  .converting  of  finners* 
The  firit  is  drawn  from  the  exceeding  great 
deadnefs,  indifpofition,  averfnefs,  perverfnefs, 
impotency,  inability,  and  im'p'offibllity  that  is 
in  us  naturally  for  the  exercing  of  faith  in  ChrifU 
if  men  naturally  be  dead  in  fins  and  trffpalfes, 
if  the  mind  be  blind,if  the  affections  be  quite  dis- 
ordered, and  if  the  will  be  utterly  corrupted 


66  Ifaiab  ^3. 

and  perverted  \  then  that  which  converts,  and 
changes  and  renews  them,  muft  be  a  real,  in- 
ward, peculiar,  immediate,  powerful  work  of 
the  Spirit  of  God:  there  being  no  inward  feed 
of  the  grace  of  God  in  them  to  be  quickncd,that 
feed  muft  be  communicate  to  them  and  fown  in 
them,  ere  they  can  believe,  which  can  be  done 
by  no  lefs  nor  lower  than  the  power  of  God's 
grace  :  it's  not  oratory,  as  I  laid,  nor  excellency 
of  fpeech  that  will  do  it ;  it's  fuch  a  work.as  be- 
gets the  man  again,  and  actually  renews  him. 
The  ftcofld  is  drawn  from  God's  end  in  the  way 
of  giving  grace,  communicating  it  to  forae,  and 
not  to  others  :  If  God's  end,  in  being  gracious  to 
fome,and  not  toothers,  be  to  commend  his  grace 
ib!ely,and  to  make  them  alone  in  grace's  common 
or  debt  *,  then,  the  work  of  .grace  in  converfion 
muft  be  peculiar  and  immediate,and  wrought  by 
the  power  of  the  Spirit  of  God,leaving  nothing 
to  man's  free-will  to  difference  himfelf  from  ano- 
ther, or  on  which  fuch  an  effecT:  Ihould  depend  ; 
but  if  we  look  to  fcriptwre,  we  will  find,thafc  it's 
Cod's  end  in  the  whole  way  and  conduit  of  his 
grace,  in  election,  redemption,  calling,juftificati- 
cn,  CSV.  to  commend  his  grace  folely,  and  to 
flop  ail  mouths,  and  cut  off  all  ground  of  boaft- 
ing  in  the  creature,  as  it  is  1  Ccr.  4. 7.  Who  makes 
thee  to  differ  from  another?  and  what0 haft  thou 
that  thou,  haft  not  received?  now ,if  thou  didft  re- 
ceive /?,  why  doft  thou  glory ,  as  if  thou  didft  n§t 
receive  ?  This  being  certain,  that  if  the  work  of 
grace  in  conversion  were  not  a  diftinit,  inward, 
peculiar,  real,  immediate  work,  and  did  notpro- 
duce  the  effeft  of  itfeJf  by  its  own  ftrength,  and 
not  by  vertue  of  any  thing  in  man,  the  man 
would  ftill  be  fuppofed  to  have  had  fome  power 
for  the  work  in  himfelf,  and  fome  way  to  have 
differenced  himfelf  from  another ;  but  the  Lord 
bath  defigned  the  contrary,  and  therefore  the 
work  of  grace  in  converflon  muft  be  luitable  to 
Itfs  defign. 

Ufe  1.  The  firft  ufe  is  for  the  refutation  of  fe- 
yeral  errors,  and  for  the  confirmation  of  a  great 
truth  of  the  gofpel  which  we  profefs. 

It  ferves,  I  fay,  firft,  for  the  refutation  of  er- 
rors, which  in  fuch  an  auditory  we  love  not  to 
infift  on  ;  yet  we  cannot  here,  the  ground  being 
fo  clear,  and  the  call  fo  cogent,  forbear  to  toy 
fomewhat  briefly  this  way,and  the  rather  that  the 
devil  hath  taken  many  ways,and  driven  many  de- 
flgns  to  weaken  the  eftimation  of  God's  grace 
among  men,  and  to  exalt  proud  nature,  and  that 
there  is  here  a  collection  and  concatenation  of 
thofe  defigns.  and  ways  againft  the  truth,  which 
this  doctrine  holds  forth,  vented  by  corrupt  men. 
fas,  u,  They,  will  have  nothing  to  fre  necelfarily; 


Verfe  1.  .      #  .  Senir.   1  > 

applied  for  the  working  of converfion,  but  the 
preaching  of  the  word  ;  taking  it  for  £  ranted 
that  all  men  have  univerfal  or  common  grace,, 
which  GodH>y  his  fovereignty  (fay  they)  was  o- 
bliged  to  give,  elfe  he  could  not  reafonably  re- 
quire faith  of  them  :  and  upon  this  comes  in  the 
pleaded-for  power  of  fpee-will,' and  man's  ability 
to  turn  himfelf  to  God  :  Others,  by  pleading 
for  this  notion  of  alight  within  men,  become  to 
be  patrons  of  proud  and  petulant  corrupt  nature, 
as  if  there  "were  need  of  nothing  to  beget  faving 
faith  but  that  common  grace  within,  and  oratory 
x  ,«r  fwafion  of  mouth  from  without  *,  and  hence 
they  came  to  maintain  the  fouleft  errors,  which 
have  not  only  been  condemned  by  the  Church 
of-God  in  all  ages,  but  have  even  by  fome  Pa- 
pifts  been  abominated;  and  many  of  thefe  fame 
errors  are  creepin'g  in,even  in  thefe  times  where- 
in we  live,  the  defign  whereof  is  to  tempt  folk 
to  turn  loofe,  vain,  and  proud,  and  to  turn  the 
grace  of  God  into  wantonnefs,  as  if  they  need- 
ed not  at  all  to  depend  on  God  and  his  grace,  ha- 
ving a  fufficientilock  within  themfelves,on  which 
they  can  live  well  enough:  And  is's  not  only 
the  errors  ofPapifts%  P  elagians^Sccinians^  Armi- 
nians,  or  errors  in  the  judgmcnt,that  we  have  to 
do  with  ;  but  of  fuch  as  overturn  the  very  foun- 
dation of  the  work  of  man's  falvation,  and  who, 
tho'  pretending  to  higher  notions,  do  yet  go  be-  \ 
yond  all  thefe  :  but  if  it  be  true,  that  in  the 
work  of  converfion,  befide  the  preaching  of  the 
word,  there  is  a  diftin&,  real,  inward,  peculiar, 
immediate  efficacious  work  of  the  Spirit,  neceffary 
for  bringing  about  fuch  an  effect ;  then  there  is 
no  common  or  univerfal  gra*ce,  that  all  the  hear-  * 
ers  of  the  gofpel  have,  nor  is  there  any  power 
or  ability  in  man  to  believe  of  himfelf ;  other  wife 
there  were  no  neceffity  of  fuch  a  work  as  this,  for 
the  converting  of  a  finner,  the  prophet  need  not 
to  cry,  Who  hath  believed  iur  report?  and  to 
rohom  is  the  arm  of  the  Lordrevealed?  and  Chrift 
needed  not  fay,2V<?  man  can  come  unto  me>  except 
the  Father  draw  him  ;  for  men  nrght  come 
without  the  drawing,  and  believe  without  the. 
revelation  of  God's  arm  :  But,  in  oppofition  to  ' 
that,  we  fay,  and  have  trrade  it  clear,  that  the 
Work  of  converfion  is  broughtabout  by  a  diftincl, 
peculiar,  powerful,  real  and  immediate  work  of 
the  Spirit  on  the  heart,  wheTeby  Jie  not  only  en- 
lightens the  mind,but  renews  the  will,and  recti- 
fies the  affections.  2.  There  is  another  error  that 
this  refutes,  which  feerrs  to  be  more  fubtil ;  for 
fome  will  grant  a  neceffary  connexion  betwixt 
the  effeft  and  the  grace  of  God,  who  yet  fay  that' 
it  isfwafion  or  periwafion  (for  here  we  take  thefe 

for 


Setm.  13*      p  ffaiah  $3« 

for  the  (ame)fo  &  fo  tryfted  to  prevail  with  fome, 
that  brings  about  the  effect  or  work  of converfion 
in  them,and  not  in  others  where  that  periwafion 
is  not  lo  tryfted  :  but  this  opinion  lays  not  the 
weight  of  coverfjon  on  the  arm  efthe  Lord,but 
on  fome  circumllances  accompanying  the  word, 
and  leaves  ftill  iome  ground  of  boafting  in  the 
-creature.  3.  A  third  error,  which  this  do&rine 
refutes,is  that  of  fome  others,who  will  have  grace 
aeceffarily  to  go  alongft  with  the  word  in  the 
working  of  faith,  but  io  as  it  reacheth  not  the 
will,  but  that  the  will  neceftarily  determines  it 
felf,  as  if  the  will  were  not  corrupt,  or  as  if  that 
corruption  that  is  in  the  will  were  indeed  no 
corruption,  as  if  that  corruption  that  is  in  the 
will-  couid  be  any  more  removed  from  the  will 
without  the.  immediate  work' of  the  Spirit  upon 
it,than  darknefs  can  be  removed  from  the  judg- 
ment without  the  Spirit's  immediate  work  on  it: 
but  feeing  the  will  is  the  prime  feat  of  man's  per- 
verfnefs  while  in  nature,  and  the  principal  part 
to  be  renewed  ;  it's  a  ftrange  thing,  to  fay,  that 
in  the  work  of  converfion,  other  faculties  and 
powers  of  the  foul  mud  be  renewed,and  yet  that 
this  which  comes  neareft  to  the  life  of  the  foul 
ihould  be  neglec"led,or  not  (land  in  need  of  reno- 
vation :  But  from  this  text  it  is  clear,  that  in 
converfion  the  arm  of  the  Lord  mull  be  revealed, 
and  that  there  is  a  powerful  work  of  grace,  that 
not  only  prefents  reafons  from  the  word  to  move 
*  the  will,  but  really  regenerates  and  renews  the 
will :  Now,  what  is  for  the  refutation  of  thefe 
errors,  ferves  alfo  to  confirm  us  in  the  truth  of 
the  do&rine  oppofite  to  thefe  errors.      / 

idly,  It  ferves  to  refute  fomething  in  folks  pra^ 
-£Hce,  and  that  is,  their  little  fenfe  of  the  need  of 
.  grace.  Moft  part  come  and  hear  preaching,as  if 
they  had  the  habit  of  faith,and  as  if  it  were  na- 
tural to  them  ;  and  pretend  to  the  exercife  of 
,     faith,  never'once  fufpecting  their  want  of  faith, 
nor  thinking  that  they  (land  in  need  of  fuch  a 
work  of  grace  to  work  it  in  them,  as  if  it  were 
1.    impoflible  for  them  not  to  believe  :  hence  many 
think  that  they  have  grace  enough ;  and  if  they 
pray,  it's  that  they  may  do  well,  never  minding 
the  corruption  of  nature  that  is  in  them  ;  and  in- 
deed it  is  no  wonder  that  fuch  perfons  fall  readi- 
ly into  error,  when  their  practice  fays  plainly 
they  think  they  have  grace  enough  already. ' 

The  fecond  dottrine  is,  That  this  diftinlb,real, 
inward^  efficacious,  powerful  work  of  the  grace  of 
Cod  in  converfion,  is  not  common  to  all  the  hear- 
trs  of  the  gofpel}  but  is  a  rare  thing  applied  but 
to  jew:  It's  even  as  rare  as  faith  is;  And  what 
we  touched  on,  to  evidence  the  rar'ty  of  faith, 
wiUfervealfo  to  evidence  the  rarity  of  this  work 


Verfei.'  #      _        67 

of  grace  in  converfion  \  it's  <5fl  as  fniny  as  are 
believers,  and  are  faved,  that  the  work  of  grace 
is  revealed,  and  no  mo,  fier,  3. 14.  J  will  take  one 
of  a  city,  and  two  of  a  family,  and  bring  you  to 
Zior\,faitb  the  Lord  \  it's  two  or  three  in  the  cor- 
ner of  a  parifh,or  in  the  end  of  a  town,  to  fpeak 
fo,  who  are  converted,  and  the  reft  are  fuffered 
to  ly  in  black  nature.  If  the  reafon  hereof  be  en- 
quired after,  this  might  be  fufficient  to  flop  all 
mouths,  which  the  Lord  gives,  Matt.w*  i6.Even 
fo ^Father. for  fo  it  feemethgood  in  thy  fight^it  is  of 
the  Lord,who  is  debtor  to  none^and  who,  as  it 
is3Rom.  y.iyjhews  mercy  on  whom  he  will>  and, 
whom  be  will  he  hardens :  and  here  we  muft  be 
filent?and  lay  our  hand  on  our  mouth,  and  anfwer 
no  morejall  being  found  guilty,he  is  juft  in  what 
he  doth,  in  calling  or  not  calling  effectually,  as 
he  pleafeth.And  yiz}2dly ,The  Lord  hath  thought 
good  to  call  few  of  many,  for  holy  and  wife 
ends;  as,i.To  hold  forth  his  fo vereignty,and  that 
he  is  free,and  will  walk  freely  in  the  difpenfing 
of  his  own  grace  ;  hence,he  not  only  takes  few, 
but  ordinarily  thefe  that  are  the~moft  mean,coa- 
temptible,  filly,  and  in  a  manner  foolifh,  of  the 
multitude  of  hearers  \lt  is  not  many  noble }not  ma- 
ny wife  according  to  thefle]h>  not  many  rich>  not 
tnany  learned^ihsLthe  chaoleth  and convertettyve- 
ry  ordinarily  he  hides  his  grace  from  thefe :  it's 
but  feldom  that  he  calls  and  takes  the  (lout  and  va- 
liant mart,  and  the  learned  fcholar  ;  but  it's  this 
and  that  poor  mean  man,  the  weaver,  the  ihoe- 
maker,  the  fimple  plough-man,  &c.  whom  moft 
ordinarily  he  calls,  when  he  fuffcrs  others  to 
continue  in  their  .fin.  2.  That  he  may  make  all 
*  the  hearers  of  the  gofpel  walk  in  holy  fear  and 
awe  of  him,  he  reveals  his  grace  in  few  ;  it's  not 
the  multitude  that  believesj  but  here  one  and 
there  one,  that  all  that  have  the  offer  of  grace 
may  fear  left  they  mifs  it  and  receive  it  in  vain, 
and  may  be  careful  to  entertain  and  make  right 
ufe  of  the  means  of  grace,  and  may  withal  che- 
rifh  the  Spirit  in  his  motions,and  not  grieve  him, 
O/  if  ye  knew  and  believed  what  a  rare  thing  • 
the  work  of  the  Spirit  of  grace  is,  ye  would  be 
feared  to  quench,  extinguifh,  or  put  out  any 
of  his  motions.  3.  As  to  the  godly,he  does  thus, 
to  make  them  admire,^  adore,  and  praife  his 
grace,  and  the  power  of  it,  fo  much  the  more. 

The  ufe s  are  three.     1 .  It  ferves  to  move  al]  to 

reverence,  adore  and  admire  the  grace  of  God, 

awd  his  fovereign  way  in  it.  Prefume  not  to  de- 

^  bate  or  difpute  with  him,-  becaufe  they  are  few 

'that  believe,and  few  that  he  hath  determined  his 

grace  for ;  it's  an  evidence  of   his  dread,-*  proof 

of  his  fovereignty,  in  which  he  ftiould  be  fiWnt- 

K  2  \y: 


\y  (looked  unto,  and  reverently  adored,  and  not 
difputed  with  :  we  ought  to  bound  all  our  reafo- 
ning  within  his  good  pleasure,  who  miglit  have 
taken  many,and  l«ft  few,or  taken  none,as  pleafed. 
kin) ;  and  we  ihould  not  think  ftrange,  nor  fret 
that  the  gofpel  is  powerful  but  on  few;  here  is  the 
reafon  of  it  thtt  may  quietus,  the  Lord  hath  de- 
termined effectually  to  call  but  few,  and  yet  he 
will  not  want  one  of  his  own,  All  that  the  Father 
Jbatbgiven  to  Cbriftyjbatt  cvme  to  bim9  tho'  none 
come  but  as  they  are  drawjr>  a  thing  that  we-fheuld 
be  fenfible  of,  but  yet  calm  and  quiet  ourfpirits, 
rather  wondring  that  he  hath  chofen  and  calleth 
$one,  than  fret  becaufe  he  hath  pad  by  many. 

Ufe  2.  The  iVcond  ufe  is,  to  exhort  you  that 
$re  hearers  of  the  gofpel,  and  have  not  had  this 
diftinft  and  powerful  work  of  grace  begetting 
faith  in  you,  to  be  perfwacSd  of  this  truth,  that 
faith  and  the  work  of  grace  is  no  common  thing. 
The  mod  part,  alas  /.  think  that  they  have  grace, 
and  that  it  is  not  one  of  many  that  want.  it.  They 
will  readily  fay,  It's  true  l  cannot  believe  of  my 
fplf,  but  God  hath  given  me  the  grace.  But  I 
would  ask  you  this  queftion,  Do  you  think  that 
grace  is  fo  common  a  thing,  that  it  comes  to  you 
and  ye  never  knew  "how,  or  (o  common  that  ne- 
ver a  body  wants  it  ?  if  not,  how  cometh  it  then 
to  pafs  that  ye  think  and  (peak  Qf  grace  as  ye  do? 
,We  would  think  it  a  great  length,  if  many  of 
you  could  be  perfwaded  of  your  gracelefnefs  ; 
it's  notour  part  to  point  particularly  at  the  man 
and  woman,  tho'  the  deeds  of  many  of  you*fay 
within  your  heart,  that  there  is  no  "fear  of  God 
i>efore  your  eyes,  and  that  many  of  you  think  ye 
3iave  grace  who  never  had  it :  And  therefore  we 
would  fay  three  or  four  words  to  you  ;  I.  Begin 
«mclfufpe&  your  felves  that  matters  are  not  right 
betwixt  God  and  you:  we  bid  none  of  you  de- 
ipair,  but  we  bid  the  mod  part  of  you  be  fufpi- 
cious  of  your  condition  ;  fufpeft,  nay  be  aflfu- 
jed,  that  hypocrify  is  not  grace,  and  that  your 
prefumption  is  not  faith:  for,if  but  few  get  grace, 
.  then  many  fliould  fufpeft  themfelves  ;  and  ieeing 
£race  is  fo  rare  a  thing,  do  not  ye  think  it  com- 
ttVon.  2.  Negle&  no  means  that  may  bring  y'ou 
through  grace  to  believe,  but  he  diligent  in  the 
Ufe  of  them  all,  ofthe  word,  prayer,  iacraments, 
•sneditatitfn.  £5V.  It's  by  thefe  that  the  Lord  be- 
gets grace,  and  by  negle&ing  of  them  ye  may 
inake  your  felves  gulit/.of  dcllroying  your  own 
.fouls*  3.  Beware  of  quenching  the  Spirit  in  any 
of  his  operations  or  motions,  of  fmothering  or, 
putting^otit  any  challenges  or  conviclions  ;  if  the 
be  r.t  any  time  touched,  or  the  af- 
nfr  tickled,  go  not  away,  as  the  temporary 
:.' ttg  down  there,  without  goin^ r 


Verfei.  Sernr.  ij. 

any  further  :  fear  to  (Irangle  the  beginnings  of 
the  life  of  grace,  for  grace  may  begin  at  little; 
and  if  you  quench  any  motion,  convielion  or 
challenge,  ye know  not  if  e.v*er  yefhaii  m.et  with 

•  the  like*  again,  becautt  when  he  knocked  hard  at 
your  heart,  ye  held  him  out  and  kept  him  at 
the  door  ;  and  ye  may  be  in  hazard  of  that  ter-.- 
rible  charge,^ Jx  7,31.  Te  uncircumcifed  in  heart 
and  ears,  ye  have  always  refifled  the  Holy  Ghofl ; 
as  your  fathers  did,  fo  do  ye.  4.  Seeing  this 
work  is-not  common  to  all  thevhearers  of  the  gof- 
pel, but  peculiar  to  lb  me,  labour  to  have  it 
made  fure  to  your  felves,  by  putting  it  to  proof 
and  trial  in  good  earneft. 

Ufe  3.  The  thud  ufe  is  for  you  that  are  belie- 
vers, (and  would  God  there  were  many  fu'chj  to 
whom  I  would  alfo  fpeak  three  or  four  words.  1. 
Learn  fr\>m  this  to  be  humble.  What  hafl  thcu, 
Man9  but  what  thou  hafl  received?  and  if  thou 
hafl  received  -it,  why  d.fl  tbou  boasl,  as  if  tbou 
hadfl  not  received  ?  O  !  but  it's  unfuitable  to  be- 
lievers, w-foo  are  free  grace's  debtors  and  beg- 
gars (whereof  yet  none  need  to  think  ihame)  to 
be  proud  and  forget  themfelves:  Thou  haft  no- 
thing, believer,  to  boafl  of,  but  that  he  hathiha- 
med  thee  with  his  grace  ;  and  fhouldft  thou  bo 
proud  of  that,  as  if  thou  had  made  thy  felt'  thus? 

•  Therefore  guard  watchfully  againft  all  puffing- 
up,  felf-conceit,  and  high-mindednefs,  and 
ftudy  to  be  humble,  and  to  carry  a  low  fail, 
elfe  thou  mayft  break  out  into  fome  fcandalous" 
offence,  and  may  become  afhame  and  reproach  to 
the  gofpel.  We  commend  humility  to  you -above 
many  things-,  for  we  think  that  in  thefe  days,fo!ks 
pride  is  like  to  break  their  necks:  for, when  once 
conceit  creeps  in,  they  begin  to  think  they  are  fo 

•  far  advanced  in  holinjefs,  that  they  muft  not  keep 
company  with  others,  nor  join  in  worfhip  with 
them;  and  from  that  they  go  to  another  thing, and 
from  that  to  a-fhird,  that  it  is  hard  to  tell  where* 

.they  will  halt  or  end;  they  grow  fo  giddy,  that 
they  are  fcarcely  like  to  leave  fo  much  ground  as 
themfelves  may  (land  upon.  O  !  think  ihame  of  • 
pride  ;  it's  a  moll  untolerable  thing  to  be  proud 
of  that  which  God  hath  given,  wherein  ye  have 
no  more  hand, and  whereof  ye  can  no  more  boair, 
than  they  who  never  had  it.  2.  Be  thankful',and 
give  God  the'  praife  of  that  ye  have  gotten:  It  be* 
comes  the  upright  to  be  thankful;  It's  no  littte  mat- 
ter,to  have  God's  power  manireftedin  the  work- 
ing of  taith,  and. conferring  grace;  the  temporal 
throne  and  kingdom,  and  great  things  in  the 
world,  are  nothing  to  this,  it's  peculiar  to  the  - 
Lord's  own,and  not  common:  Many  get  their  fill 
of  the  wor'Idjwho  never  get,  nor  will  get  this;  the 


Serm.  H'  ]faiah  53< 

world  is  of  To  little  value  with  the  Lord,  that 
(to  fpeak  fo)  he  doth  not  much  regard  who  get 
it,  tho'  it  be  exactly  diUributed  by  his  provi- 
dence ;  but  converting  and  upbuilding  grace  is 
peculiarized  to  his  favourites.  Being  therefore 
clear  that  he  hath  beftowed  grace  onyou;C  how 
ihould  ye  exult  in  blefling  God  (as  David  did) 
for  giving  you  counfel  to  make  choice  of  fuch 
a  portion,  and  for  his  powerful  determining  of 
your  heart  by  his  grace-to  embrace  it,  for  which 
ye  have  not  your  ielves  to  thank,but  God  !  3.  Be 
companionate  and  tender  towards  others,  confi- 
dering  that  it  is  only  grace  that  hath  made  the 
difference  betwixt  you  and  them,  and  not  any 
good  nature  in  you,  which  was  not  in  them,  as 
fome-foolifhly  fancy.   Be  not  puft  up  at  the  faults 


.  Verie  1.  ,  g|9 

and  falls  of  any,  but  rather  mourn  for  them,  as 
well  as  for  your  own  ;  and  be  the  more  humble, 
when  ye  think  of  the  difference  that  grace  hath 
made,  left  ye  fall  ;  and  fince  your  ilanding  is  by 
grace, be  not  high-minded:but  fear.  Ofall  perfbns, 
it  word  becomes  you  to  look  lightly  on,  let  be  to 
mock  at  the  falls  of  others,conjidering  who,  and 
what,hath  made  the  difference.  4.  If  it  be  fo  pe- 
culiar a  privilege,tobe  partakers  of  this  powerful 
and  fpecial  grace  of  God  that  is  put  forth  in  the 
great  work  oi'  converfion  ;  then  fure  there  is 
lomething  peculiar  called  for  in  your  conversation, 
even  that  it  may  in  all  tfiings  be  as  it  becometh . 
the  gofpel,  and  anfwerable  to  this  grace  beftowed 
on  you  ;  O  what  manner  of  perfons  ought  ye  to 
be, in  all-holy  converiation  and  godlinefs  ! 


2£ffiwm^^%&^um^mm<m%im^m^^^mm£^ 


Ifaiah  liii. 


SERMON    xiv. 

—  And  to  whsm  is  the  arm  of  the  I^rd  revealed  ? 


THE  way  of  the  grace  of  God  is  a  very  dif- 
ficult fubject  to  be  thought  on,or  fpoken  of, 
fuitably,and  as  it  becomes  ;  grace  having  a  fbve- 
reign  and  unfearchable  channel  of  its  own,where- 
in  it  runs:  yet  no-doubt  it  is  very  ufcful,  now 
and  thereto  confider  it,  if  we  knew  how  to  make 
ufe  of  it  aright ;.  y£a,  even  thefe  fleps  of  grace, 
that  are  moll  crofs  and  contrary  to  carnal  reafon, 
may  not  a  little  profit,  when  duly  pondered. 
Thus,  when  the  prophet  hath  been  looking  on 
the  fcarcity  of  faith,  and  on  the  paucity  of  true 
believe'rsjhe  looks  a  little  further  than  on  the  ex-, 
ternal  preaching  of  the  gofpel,  even  in  upon 
the  way  of  God's  grace  ;  not  out  of  any  curiofl- 
ty,  nor  from  a  fretting  humour,  becaufc  of  the 
unfuccesfulnefs  of  his  miniftry,  but  that  he  may 
thereby  -get  himfelf  flayed  and  compofed,  and 
•  that  he  may  bring  both  himfelf  and  others}to  re- 
verence and  adore  the  holy  andfovereign  way  of 
God  therein  :  To  wb:m  (faith  he)  is  the  arm  of 
the  Lord,  revealed  ?  it's  a  word  like  that  which 
Chrift  had  on  the  like  occafion,  Joh.  6,  44.  Mur- 
.  mure  not  amengyour  {elves  \  no  man  come- to  me^ 
.  except  the  Father,  who  hathfentme^  draw  him. 
We  opened  up  the  meaning  of  ttie  words  the 
laft  day  ;  in  ihort  they  come  to  this,  as  if  he  had 
laid,  How  few  are  they  that  believe  the  gofpel, 
and  who  take  the  word  off  the  hand  of  his  lent 
minifters?  and  how  few  are  they,  on  whom  the 
grace  of  God,  that  only  can  make  men  believe, 
..does  effe&ually  work  ?  the  prophet  pointing  at 
a  higher  banc  than  that  of  the  minillers  in  the 
mccefs  and  Tuitulnefs  oftjje  gofpel,and  coupling 
thelc  tw  0.  toother,    the  preaching  of  the  word, 


and  the  power  of  God's  grace,    in  the  working 
of  faith  and  converfion  in  iinhers. 
_  We  propoled  thefe  three  doarines  to  be  fpoken  ■ 
to  from  the  words.   1.  That  in  the  work  of  ctnver- 
fion  and  begetting  of  faith,  befide  the  preaching  off 
the  wcrd>  there  is  a  powerful,  internal,  immedi- 
ate work  cf  the  grace  of  Gcd,~exerci fed  within 
mens  hearts,  as  well  as  the  word  is  preached  out- 
wardly to  the  ear  :    Wherever- faith  is  begotten,  - 
thefe  two  go  together,  the  word  without,'  and 

*  the  power  of  grace  within,  the  one  of  which  is 

.  di{lin<5l-from  the  other. 

2.  That  this  powerful,  internal  and  immediate 
work  of  grace  within,  is  not  common  to  all  the  hen- 
rers  of  the  gofpel,  but  a  rare  and  peculiar  thing 
tofome  ;  To  whom  is  the  arm  of  the  Lord  reveal- 
ed  ?  it's  but  one,  or  few  of  many,  to  whom  it's 
revealed.     To.thefe  we  have  fpoken  already. 

>  The  third  is  (which  indeed  holds  out  the  : 
fcope  of  all)  That  there  is  an  in  fep arable  connex* 
ion  betwixt  thefe  two*  the  begetting  of  faith  m  ' 

.  the  heare^s-cf  the  gofpel,  and  the  application  of' 
this  powerful  work  of  the  grace  of  God  for  wrking 
of  it  ;  fo  that,  where  this- powerful  work  of  grace  ' 
is  not,     there  is  neither  faith   nop    converfion 
wrought ;  and  where  this  powerful  work  of  grace  ■ 
M,  there  is  faitb  and  converfion.    The  prophet ' 
makes    them    reciprocal   and  commenfurable  ; 
Who  is  the  believer  ?    He  to  whom  the  arm  oi 
the  Lord  is  revealed  ;  and,  ^hq  is  the  unbelie- 
ver ?  He  to  whom  the  arnr-of  the  Lord  is  not 
revealed  j    Thefe  two  are  fo  conjoined  and  knit 
together;as  they  are  never  feparated;and  fo  they 
mull  (land  or  fall  togexberr  .    . 


m  JJaiab  $3. 

That  we  may  be  the  more  clear,  we  fhall  take 
up  the  do&rine  in  two  diftind  branches,  the 
Jirft  vvhereofis,  That  except  the  powerful  work 
of  God'§  grace  concur,the  moft  powerful  preach- 
ing of  the  gofpel  will  never  beget  faith  in  the 
hearts  of  the  hearers  of  it.  The  fecond  is,That 
wherever  this  powerful  work  of  grace  goes  a- 
long  with  the  preaching  of  the  gofpel,  or  where- 
-ever  the  Lord  applies  his  grace  with  the  word' 
preached,  there  faith  is  begotten  in  the  heart, 
and  that  foul  is  effectually  united  to  Chrift,  and 
favingly  changed.  The  one  of  thefe  branches 
ferves  to  fhew  the  neceflity  of  God's  grace,  from 
the  conflderation  of  our  iinfulnefs  and  impoten- 
cy  or  inability,  and  of  the  emptinefs  and  ineffec- 
tualnefs  of  all  outward  means  in  themfelves  ; 
and  fo  to  ftop  all  mens  mouths,  as  being  utterly 
unable  to  contribute  any  thing  to  their  own  fpi- 
ritual  good  or  converfion,that  being, the  produit 
of  the  grace  of  God.  The  other  branch  ferves 
mightily  to  commend  the  grace  of  God,as  being 
the  powerful  arm  of  the  Lord  that  brings  to  be- 
lieve, that  calls  and  converts  fuch  and  fuch  per- 
fons,according  to  a  prior  engagement  and  tranf- 
a&ion  betwixt  the  Father  and  the  Son. 

As  for  the^firft  of  thefe,  It  will  eafily  be  be- 
lieved among  men  and  women,  that  have  any 
true  fenfe  and  feeling  of  the  corruption  of  their 
nature,  and  frnd  daily  fomewhat  of  the  law  of 
the  members  warring  againft  the  law  of  the  mind; 
and  we  are  p'erfwaded,  if  all  that  ever  received 
faith  were  brought  to  depone  in  this  matter,they 
would  bear  witnefs,  that  there  is  no  mean,  that, 
without  the  effe&ual  power  of  the  grace  of  God, 
can  bring  a  ftranger  flnner  to  clofe  with  Chrift 
-and  believe  on  him  ;  and  if  all  that  are  now  be- 
fore the  throne  of  God  in  heaven,  were  called  to 
fpeak  to  this  great  truth,they  would  put  their  feal 
to  it, and  fay,  Not  unto  us,  but  to  thy  name  be  the 
glory  of  our  believing  j  we  bad  never  betievedjfit 
had  been  left  to  the  power  of  our  own  free-will, and 
if  the  power  of  thy  grace  had  not  wrought  in  us  the 
very  will,  as  well  as  the  deed  or  aft  of  believing. 
Yet,becaufe  thisdo&rine  (as  we  faid)fervesto  dis- 
cover the  flnfulnefs  and  impotency  of  natufe,and 
how  little  we  are  obliged  to  our  felves  in  this 
great  work^  and  to  hold  forth  the  abfolute  necei- 
fity  of  the  grace  of  God,  and  how  much  we  are 
obliged  to  it  in  the  work  of  faith  and  converfi- 
on,  and  to  hold  forth  withal  the  emptinefs  and 
ineffe&ualrsefs  of  all  outward  means  without  this ' 
grace  ;  and  becaufe  it  wants  not  its  own  conflde- 
rable  oppofition  from  the  enemies  of  the  truth, 
we  (hall  give  you  fome  grounds  for  confirmation 
.  of  it.  The  firft  whereof  is. drawn  from  thefe  ex- 
prefs  inftances  of  fcripture,  wherein  it  is  clear, 


Vcrfe  I.  Serm.  1$ 

that  there  hath  been  much  powerful  preaching, ' 
and  by  the  mod  eminent  preachers,  and  yet  the 
generality  of  people  have  been  fruitleis  under 
it,  and  their  fruitlefnefs  hath  been  brought  to 
this  very  ground,  to  wit,  that  the  work  of  God's  j 
grace  and  his  out-ftretched  arm  went  not  along 
with  it.  The  firft.inftan.ee  is,  Deut.  26.  4.  Thac 
Mofes  was  a  skill'd  preacher,  who  Vill  deny  ?»he 
being  faithful  in  all  the  houfe  of  God  ;  yet  fays  he, 
after  much  and  long  preaching,andafter  manyfigns 
and  wonders  wrought,r£<?Zm£  hath  not  given  you. 
an  heart  to  perceive, nor  eyes  to  fee, nor  ears  to  bear, 
unto  this  day ;  where  he  not  only  puts  a  difference 
betwixt  the  preaching  of  the  word  without,  and 
the  work  of  grace  within,  but  fhows  the  necef- 
fity  of  the  concurrence  of  the  wprk  of  grace,and 
lays  the  great  weight  of  the  peoples  profiting,or 
not  profiting;  on  the  wanting  or  having  of  that. 
A  fecond  inftance  is  in  this  prophet  JfaiabiWers 
there  any  among  a*l  the  preachers,before  or  fince, 
that  preached  in  a  more  evangelick  (train  than 
he  did  ?  and  yet,  when  he  hath  complained  of 
the  paucity  of  belie  vers,faying,^0;W6  believed, 
cur,  report?  he  fixes  and  ftays  on  this  as  the  caufe, 
To  whom  is  the  arm  of  the  Lord  revealed  ?  And 
Chap.  6.  9,  10.  he  gives  all  account  of  the  fad 
commillion  he  had  from  theL6rd,who  fad  to  him, 
Go  and  tell  the  people,  Hear  ye  indeed,but  under- 
jtand  not  \  and  fee  ye  indeed, but  perceive  not\maVe 
the  heart  of  this  people  fat, ike.  where  there  is  alfo 
a  clear  diftin&ion  made  betwixt  the  inward  wor- 
king of  grace,and  the  outward  miniftry.  A  third 
inftance,  and  one  that  is  beyond  all  exception,  is 
•  in  our  blefs'dLord  )et\is,wboJpake  as  never  mart 
fpoke,znd.  preached  with  fuch  power  and  life,that 
even  carnal  hearers  wtndred  at  the  gracious 
words  which  proceeded  out  of  his  mouth,  for  be 
preached  with  authority, and  not  as  tbeScribes',and 
yet,3^6.6. 44.  when  they  began  to.murmur  at  him, 
what  fays  he?  Murmure  not  at  thefe  things;  none 
can  come  to  me,except  the  Father  draw  him;none 
can  believe,  except  the  powerful  grace  of  God 
work  faith  in  him  ;  there  muft  be  a  higher  hand 
than  ought  ye  fee  or  hear,  a  powerful  work  than 
any  external  preaching  of  mine,  as  Prophet  of 
my  Church,  ere  a  foul  can  believe  on  me  ;  and.' 
tho'  his  hearers  were  not  free  of  the  guilt  of  this 
their  unbelief,  but  had  their  own  finful  acceffi- 
on  unto  their  continuing  in  it,  yet  our  Lord 
looks  in  on  the  fovereign  way  and  work  of  grace, 
and  holds  there,  telling  them  that  his  external 
miniftry  will  not  do  the  turn,  but  there  muft  be 
an  inward,  powerful,  immediate  work  of  grace 
for  the  working  of  faith.  We  add  a  fourth  in- 
ftance, and  it  is  of  that  chofen  veffel  Paul,  who 

la. 


Serm.  14.  Ifaiah  ^. 

laboured  more  abundantly  than  all  the  reft  of  the 
apoftles,and  yet,when  he  is  preaching,^  j  28.25. 
And  feme  beiievejjUand  others  believed  ^before 
he  difmiffesthe^ltitude,he  adds  this  one  word, 
Well /pake  tb'e  Holy  Gh:ft  by  Ifaiah  the  prophet  un- 
to our  father  s, f ay  ing,Go  unto  this  people, aad  fay, 
Hearing  ye Jhall  h>.ar,  and  jhaU  under  flan  d\  and 
feeing  ycfnall  fee,  and  not  perceive,  &c.  where 
he  exprefly  dii&renceth  his  external  preaching 
from  God's  inward  working,  and  tells,  that  lb 
long  as  there  was  a  judicia-1  ftroke  on  the  hearts 
of  the  people  untaken  away,  no  external  preach- 
ing could  do  the  turn,as  to  their  converiion,  and 
bringing  of  them  to  believe  ;  which  he  alio  does, 
to  guard  againft  any  offence  that  might  be  taken 
at  the  unfucces fill nefs  of  his  miniftry  by  any  who 
would  be  ready  to  fay,  What  aileth  thefe  folk, 
that  they  will  not  receive  the  gofpel  f  to  whom 
he  anfwers,  Ifaiah  long  before  told  the  reafon 
of  it,  to  wit,that  there  is  a  plague  on  their  hearts 
and  mkids,  which  God  mud  remove  ere  they  can 
receive  it. 

2.  To  thefe  plain  and  clear  inftances,  we  may 
add  two  or  three  grounds  or  reafons  ;  As,  1. 
_The  exceeding  greatnefs  of  the  work  of  conver- 
fion  :  O  how  great  and  difficult  is  it !  Therefore 
it's  let  out  by  the  fimilitudes  and  expreflions 
of  raifing  the  deader  eating  a  new  heart,  oiremo- 
ing  theflcny  heart,  and  the  like,  all  tending  to 
fet  out  the  neceflity  of  an  omnipotent  power,  or 
a  pawerful  work  of  grace,  in  the  begetting  of 
fouls  to  Chrift  ;  and  ir  it  be  fo  great  a  work,what 
can  the  outward  miniflry  do,  if  the  power  of 
God  be  hot  added  ?  or  what  can  the  man  himfelf 
do  here  ?  can  a  man  quicken,  raife,  create,  or 
beget  himfelf?  It's  true,  thefe  comparifons  are 
not  to  be  extended  and  applied  in  every  refpect; 
yet  they  hold  out,  that  man,  being  naturally 
dead,  can  no  more  contribute  to  his  own  quick- 
ning  and  raifing,  and  to  the  begetting  of  fpi- 
ritual life  in  himfelf,  than  a  dead  man  can  con- 
tribute to  his  own  quickning  and  raifing  to  his 
natural  life  ;  for  which  caufc,  the  holy  Ghoft 
hath  made  choice  of  thefe  expreifions,  even  to» 
hold  out  the  exceeding  greatnefs  of  the  work.  2. 
Confider  the  condition  that  men  are  in  when 
this  work  is  wrought,  and  we  will  fee  they  can 
contribute  .nothing  to  it;  that  they  have  no  apti* 
tude  for  it,  except  that  they -are  fubje&s  capable 
to  be  wrought  upon,  being,asit  isEpb.2*  i.dead 
in  fins  and  trefpajfes'-being^sto  their  fouls  eft-ate, 
jnd  as  to  their  fpiritual  condition,  like  Adam's 
body,  before  the  Lord  breathed  in  it  the  breath 
of  lire,  and  made  him  a  living  foul  ;  as  his  body 
could  not  move,  ftir,  nor  a&  till  then,  no  more 
can.  the  natural  man  ftir  or  act  in  the,  ways  of. 


Verfe  u  'ft 

God,  till  a  new  principle  of  fpiritual  life  be  put 
in  him.     To  clear  it  further,  we  would  confider, 
that  the  fcripture  fpeaks  of  thefe  three  in  the  na- 
tural man  ;   1.  Of  an  utter  inability  anddeadnefs 
as  to  that  which  is  good,  Dead  in  finsyEph.2.i* 
We  are  notjufficient  (faith  the  apoftle,  2  Or.  3. 
*>•)  °f nir  felves^as  of  our  felves,to  think  any  good 
Jhing,  not  fo  much  as  a  good  thought.     2.  The 
fcripture  holds  him  cut,  not  only  as  unable  for 
good,but  perverfe  and  bent  to  every  thing  thai  is 
evi\,Co1. 1.21. Alienated andenemiesin  our  minds 
by  wicked  works, the  carnal  mind  being  enmity  <*- 
gainfi  God,Skmn*  8.  7.  It's  plainly  oppofite  to  any 
thing  that  is  good,and  [q  to  the  way  of  faith.    3. 
Mart's  mind  is  not  only  naturally  perverfe  and 
ftufFed  with  enmity,  but  in  an  incapacity  to  be 
healed  while  it  remaineth  {\izh,Rom.%.jtIt  is  not 
fubjeft  to  the  lav?  efGod,  neither  indeed  can  be  ; 
and  therefore,in  the  work  of  conversion,  there  is 
not  only  an  amending,but  alfo  a  renewing  ©f  our 
nature  called  for  ;  there  is  more  requifite  than 
the  rectifying  of  fomething  in  the  man,  even  the 
creating  o£  new  habits,  and  the  infufing  of  the 
principles  of  fpiritual  life  and  motion  into  the 
•foul.     It  is  true, in  fome  fenfe,  the  whole  image 
of  God- is  not  abfolutely  removed,  the  faculties- 
of  the  rational  foul  (till  remain  ;    for.  man   hath 
an  understanding  and  a  will,,  and  fome  fort  of 
reafon,  but  without  any  tendency  to  fpiritual 
life,  or  to  any  action  for  God  ;  he  hath  an  un-- 
derftanding,  but  it's  wholly  darkned  ;   he  hath 
a  will,  but  wholly  perverfe,  and  not  in  the  leaft 
inclined  to  good  ;  he  hath  affections,  but  wholly 
difordered  and  corrupted,  and  fet;  wholly#  upon 
wrong  objects  :     fo  that  it's  with  man's  foul  as 
to-  good,  as  it  is  withTpoiled  wine  ;  wine,when.- 
wholeibm,  ferves  to  cheer  and  refrefh  :  but  when. 
it's  fpoiled,  it's  quite  another  thing,   not  only 
not  conducing  to  health,    but  it's  noifom  and. 
hurtful  ;  It's  juit  Co,  wefay,,with  man's  foul  ; 
it's  by  ,the  fall  quite  fpoiled  and  corrupted  :    if 
is  not  indeed  annihilated,  or  made  to  be  nothing, 
for  it  retains  the  fame  faculties  dill,  it  hath  (tb  - 
fpeak  fo)   the  fame  quantity  ftill  ;  but  as  to  it's 
qualities,  it's  utterly  corrupted, and  carried  clofs. 
contrary  to  God  ;     it's  not  fubjett  to  the  law  of 
God,  neither  indeed  can  be  :  and  renovation  by. 
grace,  is  the  taking  away  of  the  corrupt  quali- 
ties, in  part  in  this  life,  and  wholly  in  the  othsr 
life;and  the  bringingjn  qfnewqualities,fbr  reco- 
vering the  beauty  of  that  image  of  God  which  man 
hath  loit.  4.Confider  the  end  that  God  hath  in  the 
ad minift ration  of  his   grace,  and  the  glory  that 
he  will  needs  have  it  getting  in  every  gracious 
work/  and  more  efpecially  in  the  work  of  con- 

yerfion  t ; 


ffazab.  \%* 
ver'iion  ;  ana  the  i?Jence,  as  to  any  boafting,  that 
he  will  ha ve  all  put  unto,  that  ihall  partake   of. 
it :  his  end,  in'  the  adminift  ration  of  his  grace, is 
to  bring  down  pride,  to  Hop  all  mouths,  and  to 
Temove  all  groundsof  boafting  from  the  creature, 
that  he  only  may  have  the  glory  of  converfion.; 
that  whenever  that  qujftion  is   propofed,  What 
haft  tbou,  Q*man,  mt- wbaffbou 'baft  received?    - 
and  if  tbou  haft  received  f&  why  doft  tbou  be  aft  ? 
roho  bath  made  thee  U  differ  from  an  )ther  ?  The 
foul  may  anfwer,  It  was  not  external  preaching, 
nor  my  own  free-will,  nor  any  thing  in  me,  but 
the  power  of  Cod's  grace:  I  have  nothing  but 
what  I  have  received  ;  It  is.  on  this  ground  that 
the  apoftle,  VhiU  2.  12,  13.  preffeth  and  en.oura- 
geth  Chriftians  to  their  great  work  ;    Wirk  out 
(faith  he;  your  own  f al  vatic  n'in  fear  antftrem- 
bling-for  it's  God  that  worketo  in  ym  bAh  to  will 
and  to  do  of  bis  goaLpleafare  :  the  Lord  leaveth 
not  to  man  the  working  of  the  will  in  himfelf  ; 
,   And  of  him,  forth  the  fame  apoftle,  1  Cor.  1.  30,3  t. 
are  ye  in  Cbrift  Jefus,  who  is  made  of  Gsd  unto 
us,  wifd:m>  righteoufnefs,  fanttificatich  and  re- 
demption, that  he  that  glorieth  faculd glory  in  the 
Lord,  as  he  laid  before,  v.  29.  that  no  flejhfoculd'  ' 
glery  in  his  prejence:  There  is  one  ground  of  hea- 
ding,that  the  Lord  will  have  removed  in  a  finner's 
juftification,  and  obtaining  the  pardon  of  fin,  by 
the  imputation  of  the  righteoufnefs  of  Chrift  •, 
but  there  is  another  ground  or  matter  of  boafting, 
that  man  might  have,    if  he-could  reach  out  the 
hand  to  believe,  and  receive  that  righteoufnefs, 
and  fo  put  difference  betwixt  hiinferfand  another, 
which  in  effectual  calling  the  Lord  puts  to  fi- 
'   lence,  and  quite  removes ;  .that  man  may  have  it 
to  fay,  I  have  not  only  p.rdon  of  fin,  but  grace 
to  believe,  freely  beftowed upon  me  ;  God  made 
xne  to  differ,  and  he  only  ;  he  opened  my  heart, 
as  he  did  the  heart  of  Lydia.  Thus  the  Lord  will 
^  have  all  the  weight  of  the  whole  wo*k  of  our  fal- 
1  vation  lying  on  Bis  grace,  that  the  mouths  of  all 
may  be  (lopped,  and  that  his-  grace  may  fhine 
gtorioufly  ;  that  we  may  have  it  to  (ay  with  the 
ffalmift,  VfaU  57.  2.  It's  the  Lord  that  performs 
■all things  for  me  ;  and  withPa«/,  iTim.i.  13, 14. 
-    /  obtained  mercy >and  the  grace  of God  was  exceed- 
ing abundant  towards  me. 

The  Ufeszrt  thefe.  I.  It  writes  to  us, in  great 
and  legible  letters/  the  great  emptinefs  and  fin- 
fulnefs  of  all  flcfli,  who  not  only  dp  not  good, 
but  have  finned  themfelves  out  of  a"  capacity  to 
<do  good ; all  man  and.  women  have  brought  them- 
felves thus  lamentably  low  by  fin,  'that  now,  if 
;heaven  were  to  be  had  by  a  wifli  fincerely  and 
-fmgly  brought  forth,  yet  it  is  not  in  their  power 
petofiirai  tl^at  condition  j    and   tho'  it  now 


Verfe  1.  Serin.  14. 

(lands  upon 'the  ftretching  forth  of  the  hand  of 
faith  to  receive  Jefus  Chrift,  yet  of  themfelves 
they  cannot  even  do  this.  How  blight  then  fin-* 
ners  to  be  deeply  humbled,  who  hav.e  brought 
themfelves  to  this  w-ofu.1  pais  ?  I  am  afraid  tnat  j 
many  of  you  do  not  believe  that  ye  are  fried  as 
cannot  believe,    nor  do  any  good,  till  his  grace 

-  work  effectually  in  you. 

2.  It  teacheth  you  not  to  idolize  any  inftru- 
ment  or  mean  of  grace;  how  precious  and  pro- 
mifing  foever  :  No  preaching,  if  it- were  of  a 
prophet,  or  an  apoftle,  yea  of  an  angel,  will  do 
the  turn,  without  grace  come  with  it  ;  there  is 
a  neceifity  of  the  revelation  of  God's  arm,  and 
of  the  aifiilance  of  his  grace,  not  only  to  your  . 
converfion,  tut  to  every  duty  ye  go  about :  Ye 
Ihould  therefore  fear  and  tremble,  when  ye  go 
about  any  ordinance,  left  the  aVm  of  the  Lord 
be  not  put  forth  in  it. 

3.  it  Ihould  make  you  more  ferious  in  dealing 
with  God  for  his  effectual  bleiHng.  to  every'mean 
and  ordinance,  feeing  without  that  no  ordinance 
can  profit  you. 

4.  It  l'ervesto  reprove  and  reprefs  pr'ide,  and 
to  promove  humility  in  all  lueh.who  have  got- 
ten good  by  the  gofpel.  Have  ye  faith,  or  any 
meafure  of  hoKnefs  *  what  have  ye,  but  what 
ye  have  received  P  :  from  whence  came  your' faith 
and  your  holinefs  ?  ye  have  them  not.  of  your 
felves-;  thefe^re  not  fruits  that  grow  upon  the 
tree  of  nature,  or  in  its  garden;  but  on  the  tree, 
and  in  the  garden  of  free  grace,  and  ye  have 
not  your  felves  to  thank  for  them. 

5.  The  main  Ufe  of  it  is  for  confirming  and  e- 
ftablifhing  you  in  the  faith  of  the  truth  pro- 
poned in  the  do£rine,  and  for  confuting  and 
overturning  the  contrary  error,  that,  as  it  were, 
in  contempt  of  the  grace  of  God,  fcxalts  proud 
nature,and  gives  man's  free-will  fo  great  a  hand 
in  the  work  of  converfion,  that  thj-main  thing1-. 
that  makes  the  difference  fhall  not  be  attributed 
to  the  grace  of  God,  but  to  the  free-will  of  the 
feature,  which  of  it  felf  choofed  the  grace,  of 
God  offered,  when  another  rejected  it.  It  may 
indeed  feem  ftrange,  that  the  devil  fhould  fo  far 
have  prevailed  with  Chriilians,  that  profefs  the 
faith  of  original  fin,  and  of  the  neceifity  of  a  Sa- 
viour, as  to  make  them  look  at  grace  as  ufelefs 
in  this  prime  ftep  of  converfion  and  renewing 
of  a  finner,  that  when  the  grace  of  God  and 
man's. free-will  come  to  be  compared,  man's  will 
fhould  have  the  preference  and  preheminence,the 
higheft  place  and  commendation  in  the  work, 
and  that  the'great  weight  of  it  fhould  ly  there, 
and  that  proud  nature  fhould  be  thus  bolftered 

up, 


Serin.   14.  Ifaiah  53. 

up,  that  it  mall  {land  in  need  of  nothing  for  the 
man's  converiion,  but  the  right  ufe  making  of 
what  it  hath  in  it  ielr :  and  yet  it's  no  wonder 
that  the  devil  drive  this  defign  vigoroufly  ;  for 
what  fhorter  cut  can  there  be  taken  by  him  to 
ruin  fouls,  than  to  make  them  drink  in  this  er- 
ror, that  nature  and  free-will  will  do  their  turn, 
and  To  take  them  off  from  all  dependence  on 
free-grace,  and  on  Jefus  Chrift,  and  £ve  them 
ground  of  heading  in  themfelves  ?  for  when  it  is 
thus,  of  neceffity  they  muft  ruin  and  perifh  : 
thisfhould,  fure,  make  you  lothe  this  error  the 
more  ;  and  we  are  perfwaded,  that  the  day  is 
coming,  wherein  the  truth  oppofite  to  this  er- 
ror, fhall  be  confirmed  on  the  fouls  andlconfci- 
ences  of  all  the  oppofersof  it,  and  wherein  the 
maintaining  of  this  error  fhall  be  found  a  con- 
firmation of  man's  enmity  at  God's  grace,which 
is  not  fubject  to  his  law,  nor  indeed  can  be. 

But  there  are  three  queftions  that  may  be 
moved  here,  to  which  we  would  fpeak  a  word. 
I.  If  the  preaching  of  the  gofpel  cannot  beget 
faithjwithcrut  the  powerful  work  of  God's  grace, 
what  is  the  ufe  of  the  gofpel,  or  wherefore 
Terves  it  ?  2.  If  men  cannot  believe  without 
the  work  of  grace,  which  the  Lord  fovereignly 
difpenfeth,.  why  doth  he  yet  find  fault  and  ex- 
pollulate  with  men  for  their  not  believing  ?  3. If 
grace'  perform  all,  and  men  can  make  no  mean 
effectual,  nor  do  any  good  without  it,  what  then 
fhould  men  do  to  come  by  believing,  and  this 
work  of  his  grace  ? 

For  the  frfl,  We  fhall  not  fay  much  unto  it  • 
only,  feeing  the  Lord  hath  made  choice  of  the 
Gofpel  to*be  the  ordinary  external  mean  of  grace, 
and  of  the  begetting  of  faith,  there  is  no  reafon 
to  fay  that  it's  ufelefs  ;  for  tho'  it  be  not  the 
main  and  only  thing  that  turns  the  iinner,  but 
the  Lord  hath  referved  it  to  himfelf  as  his  own 
prerogative,  to  convert  and  change  the  heart  of 
a  rebel  finner,yet  he  hath  appointed  it  to  be  made 
ufe  of,as  he  hath  appointed  baptifm  andtheLord's 
fupper;  for  many  good  and  notable  ends,  ufes, 
and  advantages,  that  are  reached  and  come  at  by 
the  preaching  of  it:  As,  t.  By  it  the  righteouf- 
nefs  of  God  is.  manifefted,that  before  lay  hid  ;  ye 
may  by  the  preaching  of  the  gofpel  come  to  the 
knowledge  of  the  covenant  of  redemption,  and 
of  the  great  defign  that  the  Lord  hath  laid  down 
for  bringing  about  the  falvation  of  loft  finners, 
Rom.  1.  1  j. Therein  is  the  righteoufnefs  of  God  re- 
vealed from  faith  to  faith.  2.  By  it  the  Lord  re- 
vealeth  the  duty  he  calleth  for  from  men,  as  well 
as  his  will  concerning  their  juflifieation  and  falva- 
tion ;  he  lets  them  know  what  is  wrong,  what  is 
right,  what  difpleafeth  him,  and  what  plealetb 


Verfe  1.  7$ 

him.  Yea,  3. By  the  preaching  of  the  gofpel,he  hol- 
deth  out  what  mens  ability  is,  or  rather  what  is 
their  inability,  and  by  his  external  calling  gives 
them  in  it  occafion  to  know  their  inability  in  not 
giving  obedience  to  his  call  :  and  this  is  no  fmall 
advantage,when  by  it  they  have  oca/ion  to  knovf 
the  neceffity  of  a  Mediator,and  to  feek  after  ano- 
ther way  of  juftifi cation  than  by  their  own  works: 
for  fo  it  proves  a  notable  mean  to  humble  men, 
to  flop  their  mouths,  and  to  make  them  plead 
guilty  before  God.  4.1t's  profitabIe,as  theLord  is 
pleafed  to  make  ufe  of  it,  to  call  and  gather  in  fi» 
many  as  he  hath  ordained  to  eternal  life  ;  for 
'  tho'  in  it  feif  it  be  not  able  to  convert,having  the 
power  of  God  going  along  with  it,  it  is  the  in- . 
itrument  of  converiion,  and  the  Lord  ordinarily 
makes  ufe  of  it  to  the  begetting  of  faith  in  them 
that  believe,  as  it  is  Rom.  10.  17.  Faith  comes  by 
hearingvand  hearing  by  the  wordofGodftteachedf 
&  1  Cor,  1. 24.  it's  called  the  power  of  God  to  falva- 
tion*, &  it  hath  pleafed  God,  by  the  fiolijhnefs  of 
preachingjo  fave  them  that  believefox  tho'  God 
can  work  without  it,yet  he  hath  thought  good  td 
make  ufe  of  it,to  inform  the  judgment, and  to  ftir 
up  the  affections  of  hearers,  and  fo  it  proves  in- 
ftrumental  to  the  begetting  of  faith  in  them.  $• 
If  it  do  not  promove  the  falvation  of  all  the  hea- 
rers of  it,  yetitpromovesitin  all  theeiect,  and 
ferves  to  make  others  the  more  inexcufable;  &  iit 
this  refpectit  triumphs  al  way  s,2Cor.  2.  15,1 6.1a 
fome  it  is  the  favour  cflife  unts  life,  in  others  the* 
favour  of  death  unto  death  ^leaving  them  the  more, 
inexcufable,  and  the  more  obnoxious  to  wrata 
by  their  rejecting  of  the  counfel  of  God  againft 
themfelves. 

I  know  this  will  be  excepted  againft ;  we  come 
therefore  to  confider  the  fecond  qaefUon,  which 
is  this,  How  can  the  call  of  the  gofpel  make  men 
inexcufable,  feeing  they  cannot  without  the  effe- 
ctual power  of  the  grace  of  God  believe?as  Chrift 
faith,  John  6.  44.  No  man  can  ccme  to  me,  that  is, 
no  man  can  believe  in  me,  except  the  Father  wh$ 
hath  fent  me  draw  him  \  ye? .why  doth  God  find 
fault  with  men  for  their  unbelief?  For  anfwer,  It 
hath  been  no  new  thing  for  men  to  ftart  queftions 
and  objections  againft  the  grace  of  God,  and  to 
be  always  ftriving  to  rub  affronts  and  difgrace  u- 
pop  it :  (ee  Rom.  9.  13,  14,  C5V.  where  this  fame 
objection  is  flarted  and  anfwered  again  and  again; 
for  when  the  apoftle  hath  laid,  v,  13.  Jacob  hays 
I  loved,  and  E'fau  have  J  hated  ;  the  objection 
is  moved,  Is  there  umightecufnefs  with  God 
then  ?  Folks  readily  think  that  there  is  a  fort  of 
unrighteoufnefs  in  God,  when  he  takes  one,  and 
leaves  another  5  efpecially  coRfidering,  that  the 
L  leaving 


}4  .  *f*M  53. 

leaving  ©f  the  other  infers  (tha*  it  be  not  any  cul- 
pable cauie  of)  the  ruin  of  the  man's  foul :    He 
anfwers^r/?  with  a  God  forbid,  as  if  it  were  an 
abfurd  thing  fo  to  aflert ;  and  then  endeavours 
to  anfwer  it  from  God's  fovereignty,    as  being 
debtor  to  none,/  will  have  mercy  on  whom  I  will 
have  mercy  •,  and  it's  not  in  him  that  willeth.nor  in 
him  that  runneth,but  in  God  thatfbews  mercy:  In 
Clod's  adminiftration  of  grace,    he  is  debtor  to 
110  man,  nor  hath  he  any  rule  by  which  he  pro- 
ceedsth,but  his  own  fovereign  will.  And  it  it  mail 
yet  be  laid, if  God  doth  walk  by  his  own  fovereign 
will  in  giving  grace^F^y  doth  heyetfi»d  fault ,or 
condemn  ?  for, who  bath  refifted  his  will  ?  W  hy  is 
God  angry  that  men  will  not  believe,  fince  none 
can  come  to  Chrift  againft  the  will  of  God?  His  in- 
dignation rifeth  at  this  proud  and  petulant  oh  je<5li- 
©n,and  he  anfwers,.B#f  who  art  tb?u,0  man,  that 
teplieft  againftG  odlfhallthe  thing  formed  fay  to  him 
that  formed  it,Why  haft  thou  made  me  thus'  hath 
pot  the  Potter  power  over  the  clay,  to  make,  of  the 
fame  lump-jnc  veffel  to  honour, and  another  to  dij- 
faonour\¥>y  the  apoftle's  doubling  of  this  anfwer, 
and  his  not  fetting  of  himfelf  to  latisfy  carnal  rea- 
fon and  curiofity,there  is  ground  given  to  filence 
lis  here:  It's  the  Lord,he  is  our  Potter,and  we  the 
clay  \   it's  he  in  whofe  hand  we  are,  who  can  do 
lis  no  wrong  ;  and  this  may  fuificiently  ferve  to 
yut  a  flop  to  all  reafoning  and  difputing  againfl: 
tim*  Yet  we  may  add  a  word  further,  feeing  the 
Apoftle  proceeds  to  another  reafon  ;  therefore,  2. 
Confider  whence  it  is  that  this  inability  to  be- 
lieve,or  turn  to  God, doth  come  :    Not  from  God 
lure  ;  for,  if  he  had  not  made  man  perfe&,there 
might  be  fome  ground  for  the  obje&ion*,  but,fee- 
ing  be  did  make  man  upright, and  he  hath  fought 
tut  many  inventions, who  is  to  be  blamed  ?  hath 
the  Lord  loft  his  right  to  exa<&  his  debt,  becaufe 
jnan  hath  played  the  bankrupted  debauched, and 
turned  dyvour,  and  unable  to  pay?  doth  not  this 
▼ery  obje&ing  prove  us  guilty,  and  evidence  that 
ive  have  loft  that  which  God  gave  to  us, and  made 
us  with  at  the  beginning?  When  God  made-  A- 
tlam.hehad  power tobelieve,and  giveGod  credit 
as  to  every  word  revealed  or  to  he  revealed  ;  and 
Jthat,  now  after  the  fall,  he  and  his  pofterity  want 
that  power,  they  have   not  this  privation  from 
God's  creating  of  them,  but  from  their  fall,  they 
%>y  their  fall  utterly  incapacitating  themfelves  for 
thefe  duties  that  they  owe  to  God,  and  for  this 
among  the  reft.     3.  If  there  were  no  more  but 
jKmple  inability  among  tbem  that  hear  thisgofpel, 
they  might  have  fome  pretext  or  ground  of  ex- 
cufe, tho*  it  were  not  any  real  nor  juft  excufe, 
as  hath  been  ihewed  ;  but  it  never  comes  to  this, 
as  tJle  only  or  main  caufe  of  tUeir  not  believing 


V«fe  «•    "  Serm.  14. 

there  is  always  fome  mahcioufnefs,  perverfnefs, 
and  pravity  in  the  will  :  it's  not,  I  cannct,  but,  / 
will  not  •,  it's  a  wilful,and  fome  way  deliberate,re- 
je&ing  of  the  gofpcl,  that  is  the  ground  of  folks 
not  believing  :  And  what  excufe,  I  pray,  can  ye 
have,  who  do  not  believe  the  gofpel,  when  it  fhall 
be  found  that  ye  malicioufty  &  deliberately  choo- 
ied  to  rejeft  it  ?  To  make  this  out,  confider  but 
thefe  few  things.     1.  Mens  neglecting  of  the  ve- 
ry  outward  means,  that  through  God's  bleifing 
prove  inftrumental  in  the  begetting  of  faith,  as 
of  hearing,     reading,    prayer,  meditation,  felf- 
fearching,  ftirring  up  themfelves  to  repentance, 
®c.  whereby  the  Lord  ordinarily  brings  about  & 
furthers  the  work  of  faith.     2.  Confider  the  car- 
ral,  careiefs,  and  lazy  manner  of  mens  going  a- 
bout  thefe  means  and  duties,  which,,  to  their  own 
conviftion,  are  within  the  reach  of  that  power 
which  they  have  :    ye    might  hear  oftner  and 
more  attentively,  ye  might  pray  more  frequent- 
ly and  more  ferioufly  than  often  ye  do ;  ye  want 
even  much  of  that  moral  ferioufaefs  in  hearing, 
prayer,  reading.  25V.  that  ye  have  in  other  things 
of  lefs  concernment ;  ye  will  hear  a  proclamati- 
on at  the  crofs  with  more  attention  than  a  preach- 
ing of  the  gospel,  ye  will  hear  a  threatning  from 
man  with  more  fear  than  ye  will  hear  a  threatning 
from  God's  word,  ye  will  be  more  ierious  in 
feeking  fomewhat  from  man,  than  inaskmg  a  race 
from  God;  the  reafon  is,hecaufe  your  heart  is  more 
to  the  one  than  to  the  other  :  Can  ye  then  ratio- 
nally think  that  ye  are  excufable,  when  believing 
is  not  a  thing  that  is  in  your  heart,  and  that  takes 
you  up,  but  ye  go  about  the  means  that  lead  to  it 
unconcerned ly,carelefly  and  negligently  ?  3. Con- 
fider how  often  ye  do  willingly  choofe  lome  other 
thing  than  Chrift  \  to  fpend  your  time,  and  ft 
your  affe<ftion.s,upon  laying  obftru&ions  and  bars 
in  the  way  of  God's  grace,  fetting  up  idols  in  the 
heart,  and  filling  Chrift's  room  before  h  .nd  with 
fuch  things  as  are  inconiiftent  with  his  company 
and  all  this  is  done  willing !y  and   deliberately  • 
ye  have  laid  in  your  hearts.as  thefe  vd.  jkr. 2.2 <.* 
We  have  loved  ftrangers>  and  after  them  we  will 
go:  \ndvilttye,or  dare  ye  make  that  an  excufe  why 
ye  could  not  come  to  Chrift,  becaufe  your  hearts 
were  taken  up  with  your  iufts  and  idols?  So  then 
•the  matter  will  not  hold    here,  that  ye  were  uni 
able,  and  had  not  power  to  belie  ve  ;  but  it  will 
come  to  this,    that  your  conf:ience  will  have  it 
to  fay,  that  ye  willingly  and  deliberately  choo- 
fed  to  ly  ftill  in  your  unbelief,  and  that  ye  pre- 
ferred your  idols  to  Chrift  jefus.  4.Confider,tha| 
fometimes  ye  have  met  with  fome  more  than  an 
ordinary  touoh,  motion,  and  work  of  the  Spirit, 

ffet 


Serm.  i«J.  V***l  ?*. 

that  hath  been  born  in  upon  you,  which  ye  have 
fligh.ed  ana  negle<5led  ,  if  not  quenched  and  put 
outjW'-nch  is  your  great  guilt  before  the  Lord  :  Is 
there  any  of  you  but  now  and  thcn.at  preaching, 
or  wh-nin  fom?  great  hazard,  or  under  ficknefs, 
or  fottie  other  fad  crofs,ye  have  been  under  con- 
victions of  iin,and  have  had  fome  little  glances  of 
the  hazard  ye  were  in  of  the  wrath  of  God;  more 
than  oraiwarily  ye  had  at  other  times?and  i  would 
ask  you,  Have  thele  been  entertained  and  cheri- 
fhed^  or  rather  have  they  not  been  flighted  and 
worn  out  by  you  r4  and  may  ye  not  in  this  refpe& 
be  charged  with  the  guilt  of  refilling  th«  Spirit  of 
God,  and  marring  the  work  of  your  own  conver- 
fion  and  ialvation  ?  Thefe  things,  and  many 
mo,  which  will  cry  loud  in  the  confidences  of  men 
and  women  one  day,  will  quite  remove  and  take 
away  this  ohj;<5tion,  that  ye  could  fUl  do  better  : 
ye  rr.i^ht  have  done  better  than  ye  did;  ye  might 


Verfc  r.     ^  7$. 

have  abftained  from  many  evils  that  ye  commit- 
ted,  and  done  many  duties  that  ye  omitted,  an$ 
done  them  with  more  moral  ferioufnefs  than  yes 
did ;  but  ye  were  perverfe,  and  did  willingly  andk 
deliberately  choole  to  continue  in  your  natural 
condition,  rejecting  Chrift,  and  the  offer  of  (a!- 
vation  through  him.This  alfo  ferves  to  refute  and 
remove  that  prophane  principle  or  tenet,  thae 
many  have  in  their  minds  and  mouths,  That  thef 
have  no  more  grace  than  God  hath  given  them  $ 
Will  ye  dare  to  eome  before  God  in  the  great  da^ 
with  any  fuch  .objection  ?  No  certainly  ;  or,  iFye. 
dare,  God  v/ill  aggregc  your  guilt  by  it,  and 
beat  it  back  again  into  your  throat  :  Then,  Q 
then,  all  fuch  futfterfuges  will  be  no  fhelter 
to  you  before  him,  nor  in  the  lead  able  tfr 
infeonce  your  fouls  againft  the  flrong  batteries 
of  the  wrath  of  God,  that  will  be  as  a  florm  1- 
gainfi:  the  wall. 


SERMON    XV. 


Ifaiah  liii.  I. 


MTnifters  have  not  done  with  their  work 
when  they  have  preached,  and  people 
have  not  done  with  their  work  when  they  have 
heard  :  That  which  is  of  greateft  concernment 
follows,  which  either  hath,  in  the  want  of  it,  in- 
fluence on  the  fadning  of  both  minifters  and 
people  ;  or,in  the  obtaining  of  it,  on  their  confo- 
lation.  This  is  the  things  that  we  find  Jfaiah  upon 
here,  who,  hav-ng  preached  the  gofpel,  looks 
what  fruit  it  hath,  and  it  had  in  his  own  time, 
and  ihould  have  in  our  time  :  it  weights  him  ex- 
ceedingly ;  and  indeed  it's  very  fad  that  Ifaiab 
fliou  d  be  fo  much  weighted  in  forefeeing  the 
unfruitfulnefs  of  the  gofpel  in  our  days,  and  that 
we  our  ielves  ihould  be  Co  little  weighted  with 
it,  lland  fo  fentlefs  under  it. 

He  cads  in  this  word,  To  whom  is  the  arm  of 
the  Lord  revealed  ?  partly  to  confirm  the  former 
Word,W,br  hath  believed  our  report  ?  and  partly  to 
help  to  make  the  right  ufe  of  it,  by  drawing  men 
to  the  diil-overy  of  thefovereign  hand  of  God  in 
the  matter,and  of  the  neceffity  of  his  grace  for  ma- 
king the  gofpel  effectual  in  the  hearers  of  it, 
wherever  it  comes  \  Who  (faith  he)  hath  believed 
tur  report?  To  whom  is  this  preached  gofpel  made 
effectual  for  faith  and  falvation  ?  It's  but  to  very 
few,  even  to  as  many  as  have  .the  arm  of  the 
Lord,  the  effectual  power  of  his  fpecial  grace, 
revealed  to  them    and  no  mo. 

The  laft  Dcftrine  we  propofed,  and  began  to 
fpeak  of  as  the  fcope,  was  That  believing  and  re- 
ceiving cf  the  gofpel,  and  the  Lord's  exer cing  4 
powerful  work  of  if  is  grace  with  it,  art  ever  ftill 


And  to  whom  is  the  arm  of  the  Lord  revealed  ? 


knit  together  \  they  are  of  equal  extent.  As  mi* 
ny  believe,  as  be  flretched  out  his  hand  of  powec 
with  the  word  to  work  faith  in  them ;  andUas 
many  ly  ftill  in  unbelief,  as  his  hand  of  power  is 
not  revealed  unto  .•  This  is  his  fcope. 

We  took  up  this  Dottrine  intwobranches,i?r/F, 
That  the  m oft  powerful  means  cannot  work  nor  be- 
get faith  in  the  hearers  of  the  gofpel,  except  there 
be  an  inward  powerful  work  of  grace  on  their 
hearts  accompanying  them :  And  this  we  cleared, 
and  fpoke  a  little  to  two  Queftions  in  trie  Ufe9 
and  left  at  a  third,  to  wit,  What  the  hearers  o£ 
the  gofpel  fhould  do,  that  have  the  call  and  offer 
of  the  gofpel,  feeing  without  the  effectual  work 
of  the  grace  of  God  they  cannot  believe  ?  which 
we  fhall  forbear  to  fpeak  to,  till  we  open  the 
fecond  branch  of  the'Dottrine,  becaufe  this  que-, 
ftion  relates  to  both. 

The  Ceconcl  branch  then  of  the  Deftrine  is*' 
That  wherever  the  Lord  applietb  the  powerful 
work  of  his  grace,  there  necejjarily  faith  and  con- 
verfion  follow  ;  or,  The  ftr  etching  forth  cf  God's 
arm  in  the  work  of  his  grace ,  hath  always  the 
voork  of  faith  and  convcrfton*  and  the  engaging 
cf  the  foul  unto  Jefus  Chrift,  following  on  it. 
And  indeed,  if  it  be  true  that  we  cleared  before, 
to  wit,  that  there  are  as  many  unbelievers  as 
there  are  perfons  on  whom  grace  doth  not  thus 
powerfully  work,  or  that  they  are  all  fuch  that 
this  work  of  grace  is  not  manifefted  on,  then 
the  work  of  converfion  and  believing  is  as  broad 
as  this  work  of  grace  is-,  for  the  prophet  maketk 


L2 


thei* 


7$  JJaiah^l* 

them  of  equal  extent ',  Who  is  he  that  believeth? 
Even  he  to  whom  the  arm  of  the  Lord  is  reveal- 
ed: and  on  the  contrary,  Who  is  he  that  bclieveth 
not?  Even  he  to  whom  the  arm  of  the  Lord  is 
not  revealed,  and  on  whom  this  work  of  grace  is 
not  manifeftud.  By  which  we  may  fee  it  to  be 
very  clear,  that  the  prophet  hangs  the  believing 
of  the  gofpclon  the  Lord's  manircfting  his  arm  ; 
fo  that,  where  it  is -not  manifefted,  this  work  of 
faith  is  not  brought  forth  ;  and  where  it  is  mani- 
fefted, necelfarily  it  is  brought  forth. 

This  being  a  d.  ttrhie  concerning  the  efficacy  of 
Cod's  grace,  which  ought  not  to  ly  hid  from  the 
Lord's  people^  we  ihall  a  little,  -Fir/t,  clear  it;  and 
then,  Secondly,  confirm  it  to*you. 

Firft,  For  clearing  of  it's  meaning,  i.  Ye  would 
not  take  up  our  meaning  in  it  to,    as  if  we  made 
every  common  wTork,that  lively  means  may  have 
on  the  hearers  of  the  gofpel,  tt)  be  converfion;  the 
preaching  of  the  word  will  fometimes  make  folks 
tremble,  as  we  fee  in  Felix,  and  will  Waken  con- 
victions and  terrors  in  them,    and  put  them  into' 
an  amazement,  and  yetftleave  them  there ;  for  all 
thefe  convi&ions  may  be,  and  are  often  refitted.,  as 
to  any  faving  fruit  at  lead  ;  which  we  conceive  to 
be  that  which  Stephen  points  at,  Atls  7.  <$  1 .  while 
hzfaith,Te  ftiff-necked  and  uncircumcifedin  heart' 
and  ears,  ye  do  always  refift  the  Holy  Ghcfl  ;    as 
your  fathers  did,  fo  do  ye :  and  what  he  means  by 
this,  is  explained  in  the  words  following,  Which 
cf  the  prophets  have  not your  fathers  perfecuted?^ 
&c.  even  their  contending  with  the  word  of  the 
Lord  in  the  mouthsofhis  Servants  :>  yea,  in  that" 
fame  place.,  where  'tis  kid  ,Tbeygn  aped  uponhim 
with  their  teeth,  'tis  infinuated  that  they  came 
over  the  belly  of  the  cutting  convi&ion,which  his 
preaching  had  upon  them.    Nor  do  we,  2.  mean, 
That   every  common  operation    of  the   Spirit, 
whether  illumation  of  the  mind,    or  a  touch  on 
the  affections  (fuch  as  may  be  in  temporaries  and 
apoftates,  as  is  clear,  Mat(h.  13.20,21.  Heb.6, 
4.  and  downward)  is  converfion  •,  there  is  a  great 
difference  betwixt  a  common  work  or  gift  of  the 
Spirit  (which  in  a  large  fenfe  may  be  caMedGrace, 
fcecaufc  freely  given)  and  the  faving  work  of  grace, 
which  before  we  called  a  peculiar  work :  and  oft- 
times  that  common    operation  of  the  Spirit  is 
quenched  and>put  cur,  therefore  the  Apoft'e, 
jThejf.')'i 9.  exhorteth  thus,<Quench  not  tbeSpirit, 
3. When  we  fpeak  ot  an  effectual  bringing  forth  of 
faith  by  this  grace  of  God,  we  wouVl  not  have  you 
thinking,that  v  et'uppofe  no  re!u£ancy  to  be  in  the 
man  in  fo  far  as  he  is  unrenewed  :  tor  tho',  where 
grace  effectually    worketh,    faith  follows  necef- 
iarily  ;    yet  corruption   being  in  the  man,  'tis 
iilpofc4  and  apt  to  thwart  with,  and  to  oppole 


Verfe  u  Serin-  if. 

grace  ;  and  the  will  hath  its  averfrefs  to  y  kid  : 
but  the  meaning  of  the  do&rine  is  this,  that 
tho'  there  be  fuch  a  flrong  power  of  corrup- 
tion in  the  man  to  whom  grace  comes,  and  on 
whom  it  is  put  forth,  yet  the"power  of  grace  is 
fuch,  that  it  powerfully  matters  and  overcomes 
corruption,  and  wins  the  heart  to  believe  in 
and  to  engage  with   Chriil  ;   tho'  (to  fpeak  fo) 


there  be  fomething  within  that*  it  lives  to  keep 
the  door  fhut  on  Chriil,  yet  when  it  comes  to 
that,  Cant.  «$.  3.  He  puts  in  bis  fingers  by  the  hole 
of  the  lock,  and  makes  the  myrrbe  to  drop,  the 
heart  is  prevailed  with  fo,  as  it  is  effectually 
opened,  as  the  heart  of  Xydia  was  to  receive 
the  word  that  Paul  preached.  Thus,  notwith- 
standing of  corruption's  oppoiition,  grace  gains 
its  point;  and  the  Lord  never  applies  his  grace 
of  purpofe  to  gain  a  foul,but  he.prevcrils.  4.  v\  hen 
We  fpeak  of.  the  power  and  effe&ualnefs  of  grace 
in  conquering  and  gaining  the  heart' and  will  of 
the  finner  to  believe  in  jefus  Chriil,  we  do  not 
mean  that  there  is  any  force  or  violence  done 
to  the  will,  or  any  exerting  of  a  coaftive  pow- 
er, violenting  the  wijl,  contrary  to  its  efTential 
property  of  freedom,  to  clofe  with  Chrift  :  "but 
this  we  meanthat  tho' corruption  be  in  the  heart 
yet  grace  being  infufed  and  afted  by  the  Spirit* 
the  pravity  in  the  will  isfweetly  cured,  and  the 
will  is  moved  and  made  to  will  willingly,  and 
upon  choice,  by  the  power  of  the  Spirit  of  grace 
taking  in  the  flrong  hold  ;  this  great  work  is 
wrought  by  an  omnipotent  fwavity,  and  by  a 
fweet  ©mnipotency  ;  and  it  needs  not  at  all  feint 
flrange ;  for  if  man,  in  nature,  be,  by  the  pow- 
er of  habitual  corruption,  made  neceffarily  to 
will  evil,  io  that  notwithstanding  he  doth  freely 
and  willingly  choofe  evil ;  why  ihould  it  be 
thought  flrange  or  abfurd  to  fay,  that  when  a 
principle  of  the.  grace  of  God  is  infufed  into  the 
iaul,  and  acled  by  the  Spirit  of  God,it  hath  that 
much  influence,  power  and  efficacy,  as  to  prevail 
with  the  will,  it  keeping  ft  ill  its  own  freedom,  to 
make  it  willing  to  embrace  Jefus  Chriil,  and  yet 
not  at  all  thereby  wrong  that  efTential  property 
of  the  will?  Sure  grace  is  as  powerful  as  corrup- 
tion, and  the  Lord  is  as'dexterous  a  worker,  and 
can  work  as  agreeably  to  the  nature  of  the  crea- 
ture in  this  gracious  work,  as  the  creature  can 
in  its  own  finrul  a&ings.  So  then,  we  fay,  when 
the  Lord  is  pleafed  to  apply  the  work  cf  his 
grace  to  convert  a  finner,  that  work  is  never 
hultrated,  _  out  it  always  hath  neceifarily  the 
work  of  faith,  renovation,  and  converfion  fol- 
lowing on  the  back  of  it. 

Secondly  ,YVe  ihall  a  little  confirm  the  doctrine ; 


Snrm. ■  i«."  .  '/*"*«•' 

and  the  grounds  of  confirmation  are  thefe,  the 
a  wher^0f  is  the  expreCs  fcriptures  wherein 
this  truth  is  aiferted,  as  John  6.  44,  45-  It  is  (aid 
in  the  44  verfe,  No  man  can  come  to  me,  except 
the  Father  draw  him',  and  one  the  contrary,  it  is 


father  cometh  unto  me  :  And  this  being  contradi. 
ftinzuifhed  to  external  preaching  and  being  that 
which  is  called  drawing  v>U-  he  knits  believing 
to  it  and  makes  believing,  called  coming*  a  ne- 
ceifary  erfe&ofit,  that  to  whomsoever  God  gives 
that  inward  leffori,  they  (hall  come  :  which  con- 
firms the  do&rine,  that  whomibever!  the.  Lord 
teaches  and  fchools  by  his  grace,  and  calls  effe- 
ctually, they  do  neceffarily  believe.  Another 
paffage  we  have  Phil.  2.  12,13-  Work  out  the  work 
ef  your  falvation  in  fear  and  trembling  ,for  it  is 
$ed  that  voorketh  in  you  both  to  will  and  to  do  of 
his  good  pleafure:  Where  the  apoftle  makes  the 
work  of  grace  not  only  to  work  ability  to  wijil 
and  to  do,  but  to  work  alfo  to  will  and  to  do  a- 
aually  ;  and  grace  never  worketh  to  will,  and 
leaves  the  man  unwilling .  but  neceffarily  fuppo- 
feth  the  man's  clofing  willingly  withChrift,with 
whom  he  worketh  thus.  A  2d  ground  of  coniirma- 
tionis  drawn  from  thefe expreifions  whereby  this 
work  is  fet  forth,  and  the  promifes  comprehen- 
ding it  in  God's  covenant,  wherein  it's  called 
the  giving  of  a  new  heart,  a  heart  of  ftejb3tbe 
writing  of  the  law  in  the  heart*  the  putting  of  bis 
Spirit  within  his  people*and  caufing  them  to  walk 
in  bis  ftatutes*  &c.  Jer.  .31.  33*  Exek.  ?6«  26, 
27.  and  it  is  impoflible  to  conceive  aright  of  the 
fulfilling  of  thefe  promifes,  without  the  including 
of  theerfcdf.  The  giving  of  a  new  heart,  is  not 
only  a  perfwading  to  believe,  butthe  actual  gi- 
ving of  the  new  heart,  whereof  faith  is  a  fpecial 
part;  which  promife  is  peculiar  to  the  cleft,  tho' 
the  offer  of  it  be  more  large,  and  be  further  ex- 
tended :  And  what  can  that  promife  of  God's 
writing  the  law  in  the  heart  be,  but  an  eflfe&u- 
al  inclining  of  the  heart  to  the  will  of  God,  or 
inward  renovation,  contradiftinguifhed  to  the 
external  miniftry,  that  can  only  hold  out  his  will 
in  a  book,  and  fpeak  it  to  the  ear  ?  3.  This  may 
be  cleared  and  confirmed  from  the  nature  of  the 
work  of  grace,  which  is  fuch  a  mighty  work,and 
Co  powerful,  as  it  is  impoflible  it  can  be  fruftra- 
ted,  or  difappointed;  unlefs  we  could  fay,  that 
grace  in  God,  or  the  grace  of  God,is  not  fo  pow- 
erful as  corruption  in  us,  which  were  blafphemy: 
to  this  pu^pofe  the  Apoftle  prayeth  in  behalf  of 
thVChriftian  Ephsjians*  Chap.  1. 19,  20.  that  they 
may  kmw  what  is  tbi  exceeding  greatmfs  of  his 


Verfe  r»    :  77 

power  to  us-ward  who  believe,  according  to  the 
working  of  his  mighty  power*  which  he  wrought 
in  Cbrift  when  he  raifed  him  from  the  dead  ;"he 
ipeaketh  lb  in  this  high  drain,  to  fet  out  both  the 
exceeding  ftubbornnefs  of  our  nature  that  needs 
iuch  a  work,  and  the  exceeding  great  power  of 
the  grace  of  God  that  worketh  irrefiftably,  not 
only  in  the  converfion  of  the  Elo&  at  firft,  but 
in  all  the  after-a&s  of  believing;  fo  Eph.  3.  7.  the 

fame  Apoftle  hath  it, .according  to  the  gift  of 

the  grace  of  Gcd  given  unto  me,  by  the  effc&ujtf 
working  of  his  power'*  and  Cd.  1.  29,  according 
to  bis  w irking  which  worketh  in  me  mightily.  The 
power,  that  worketh  in.  believers,. is  God's  om- 
nipotent power,  which  worketh  erFe&ually  and 
mightily  *  and  if  this  power  be  exercifed  in  the 
continuing  and  promoving  of  faith^as  is  faid  be- 
fore, it  muft  be  much  more  exercifed  in  the  be- 
getting or  faith  ;  yea,  and  what  need  is  there  that 
he  ihould  exercife  it,  if  not  for  this  end,  that 
where  he  cxercifeth  it,it  may  alio  prevail  f  A  ojth 
ground  of  confirmation  may  be  drawn  from  the 
Lord's  great  end  which  he  hath  before  him  in 
this  work,  and  that  is  the  gaining  of  glory  to  his 
grace,  and  to  have  the  whole  work  of  converfi- 
on attributed  to  it  ;  and  if  this  be  his  end,  he 
muft  and  will  prevail  by  his  grace  in  throughing 
the  work,  in  order  to  this  end  :  If  it  were  left  in- 
different to  man,  to  yield,  or  not  to  yield  to  God, 
as  he  p'eafeth,  the  whole  weight  of  the  work  of 
converfion  fhould  not  ly  upon  grace,  man's 
mouth  fhould  not  be  flopped ;  but  when  that 
queftion  fhould  be  &ske&,Wbo  hath  made  thee  to 
differ!  and  what  haftth:u*  0  man*  but  what  thou 
baft  received  ?  he  fhould  it  ill  have  fomething  to> 
boaft  of*  and  the  work  of  his  converfion  fhould  at 
beft  be  halfed  betwixt  grace  and  his  own  free- 
will *  this  would  neceffarily  follow,  if  grace  did 
not  through  the  work,  and  fb  God  fhould  mifs  of 
his  end.  A  5^  ground  of  confirmation  is  taken 
from  the  confideration  of  God's  decree,  of  the 
covenant  of  redemption  betwixt  Jehovah  and  the 
Mediator,  and  of  the  power  and  wifdom  of  God 
in  carrying  on  this  work,  which  we  put  together 
for  brevity's  caufe  :  From  all  which  it  will  be 
clear,  that  there  is,  and  muft  be  a  neceffary  con- 
nexion betwixt  the  work  of  grace  on  believers, 
and  the  erfeel:  ;  and  that  it  is  not  in  the  power  of 
man's  free-will  to  refift  it,  which  indeed  is  not 
freedom,  but  bondage.  1.  Then,  we  fay,  that  it 
we  consider  the  decree  of  e!e&ion,  we  will  find, 
'that  where  grace  is  applied,  faith  and  conver- 
fion muft  follow  •  othei  wife,  if  the  work  of 
grace  were  not  effe<ftual  to  convert,  God's  de- 
cree fhould  be  fufpended  on  the  creature's  free- 

wHl, 


7&  Ifaiakte. 

will,  and  be  effe&ual,  or  noteffe&ual,  according 
as  it  pleafed  ;  and  is  that  any  little  matter,  to 
make  his  decree  depend  upon  and  be  e$?&ual, 
or  not,  acord.ng  to  man's  pli  ante  r  I  hat  which 
fickercth  his  decree,  and  makes  n  infruttrably  to 
take  effeft,  is,  that  he  h  :th  e?f  ctaal  means  to 
bring  about  his  decree.  2.  If  -we  coruider  the 
covenant  of  redemption,  betwixt  Jehovah  and 
the  Mediator,  we  will  find,  that  Upon  the  one 
fide  the  Mediator  particularly  undertaketh  for 
them  that  are  given  to  him.  that  be  fliajl  ]ofe  none 
of  them;  and  upon  the  other  fide,  We  have  (to 
fpeak  with  reverence  of  the  Maj  icy.  of  God  af- 
ter the  manner  of  menj  the  lather's  obligation  to 
make  fuch  perfons  in  due  time-  believers,  that 
Chrift  the  Mediator  may  fee  of  the  travel  of 
his  foul,  and  be  fatisfied,  according  to  that  pro 
tnife  made  to  him,  Pfah  I  to.  3-  In  the  day  .f  toy 
power  thy  pa<pleJ1jall  be  willing  ;  and  that  other, 
If  a.  fa.  11.  Ke  Jhall  fee  of  the  travel  of  bis  foul ', 
and  be  fatisfied  By  bis  knowledge  Jhall  my  righ 
teous  ftrvant  jufiifie  many,  &c.  and  accordingly 
blmfelf  faith,  John  6.  37.  Allthatthe  hat  her  bath 
given  to  me,  fliall  come  unto  me  \  where  it  is 
clear,  that  thefe  who  are  given  muft  neceffarily 
come  .*  and  he  alfo  faith,  John  10.  16.  Other  jheep 
have  /,  which  are  net  of  this  fold,  them  alfo  I  muft 
bring  ;  and  it  cannot  be  'uppofed,  without  hor- 
rour  and  blafphemy,  that  this  determinate, 
folid,  and  fure  tranfa<5Hon,  having  all  its  midles 
included  in  it,  and  being. as  to  its  end,fo  peremp- 
tory, fhall,  as  to  thefe  midfes,  and  that  end,  and 
as  to  their  throughing,  not  be  in  God's  hand, 
but  in  the  hand  of  man*s  free-will  ?  If  it  were 
there,  O  how  unficker  and  loofe  would  the 
bargain,  and  God's  defign  in  begetting  faith,  and 
in  bringing  fouls  through  grace  to  glory,  be/  3. 
If  we  confider  the  Lord's  power  in  beginning  and 
promoving,  and  his  wifdom  in  carrying  on  of 
this  work,  his  power  whereby  he  raifeth  the 
dead,  and  his  wildom  whereby  he  leads  from 
death  to  life;  is  it  poffible  to  conceive  or  ima- 
gine thefe  to  be  applied  by  the  Lord  in  the  con- 
verfion  of  a  linner,  but  this  do&rine  muft  needs 
hold,  that  the  work  of  his  grace  powerfully  ap- 
plied, hath  always  faith  and  converfion  follow- 
mg  on  it ;  and  that  the  Lord  leaveth  it  not  to  the 
option  of  eleft  fouls,  to  believe,  or  not  to  believe, 
as  they  pleafe  ?  He  muft  not,  he  ^annot  be  fru- 
itrate  of  his  end  and  defign,  but  he  muft  bring 
them  to  a  cordial  clofure  with  Chrift  by  faith, 
in  order  to  their  faivation. 

Ufe  1.  The  firft  ufe  ferves  to  fix  you  in  the 
faith  of  this  great  truth :  And  tho'  we  ufe  not, 
neither  is  it  needful  to  trouble  you  with  long 
^ueilions  and  debates  5  yet  whea  the  like  of  th*« 


Verfei.  Serm.  1$. 

doftrine  comes  in  our  way,  efpecially  in  fuch 
a  time  wherein  the  pure  truths  of  God,  and  this 
among  the  reft,  are  troub'ed  and  called  in  que- 
ftion,  it  is  requifite  that  a  word  be  fpoken  for 
your  confirmation  and  tftabiiihment  :  and  we 
would  hence  have  you  fixed  in  tin  raith  of  thefe 
two  ;  1.  Of  th- in  potenc)  of  nature  in  the  be- 
ginning or  promoving  oug  ht  ofthe  work  of  grace; 
which  belongs  to  the  firfTbranch  ol  the  doilrine. 
2.  Of  the  efr'.aualnefs  and  irrciiftablenefs  of 
grace  ;  that  wherever  God  begets  and  brings  in 
a  foul,  he  does  it  by  his  own  powerful  grace  ; 
and  wherever  he  applies  that  work,  faith  and 
converfion  neccflarily  follow;  which  belongs  to 
the  fecond  branch  of  the  doctrine  ;  And  we* 
wou  *  the  rat'  erfpeaka  litt^  to  this,hecaufe  it  is 
qu.  (fun  d  b>  the  enemies  ofthe  grace  of  God, 
than  vhi  h  there  is  nothing  they  let  the  mfdves 
more  to  dethrone  and  deb.de,  and  to  txa>t  and 
cry  up  nature  and  freewill,  as  if  it  did  lit  on 
the  throne,  and  grace  behoved  to  come  anr-  fup- 
plicate  it,  and  as  if  it  might  accept  or  reject:  ts 
bill  at  pleaiuie,  as  to  the  converfion  of  a  tinner: 
In  oppoiition  to  which,  this  doctrine  boldsgood,. 
that  wherever  the  Lord  applies  his  grace-,  he. 
erF„&ually  throughs  the  work  of  faith  and  con- 
verfion, and  there  is  no  foul  that  can  utterly  re- 
fill .t ;  and  wherever  the  Lord  app'iesthis  grace, 
the  grace  that  converts  one  cannot  be  fruftrated 
by  another:  Thefe  things  we  hold,  in  oppofi- 
tion  to  the  dire&  aflfertion  of  the  enemies  of 
grace,  whereby  they  make  the  work  of  conver- 
fion, not  ultimatly  to  terminate  on  grace,  but 
on  man's  free-will ;  and  how  dangerous  and  dam- 
nable this  error  is,  may  eafily  appear  :  For,  1.  It 
overturns  and  runs  crofs  to  the  whole  ftrain  of 
the  gofpel  ;  for  if  we  loofe  but  this  one  pin,  in 
making  faith  and  converfion  not  to  depend  on 
grace  but  on  free-will,  then  the  whole  fabrick 
of  grace  falls  down  flat ;  then  God  fhould  ele<ft  us 
becaufe  .we  were  to  elecT:  him,  contrary  to  the 
fcripture,  which  tells  us,  that  he  elefts  us,  not 
we  him  ;  and  that  our  clofing  with  him  by  faith, 
depends  on  his  e'efting  of  us.  It  overturns 
our  free  juftification  by  grace  ;  for,  fuppofing 
faith  comes  in  in  jufttficatiomas  it  doth, none  be- 
ing juftified  but  by  faith,  and  that  believing  is 
of  our  felves.and  that  it  is  in  the  power  ofm.m's 
free  will  to  clofe  the  bargain,  all  is  not  here  of 
grace,  our  juftification  is  not  free,  but  fome- 
way  depends  on  iree-will.  It  overturns  the  per- 
feverance  ofthe  faints;  for,  if  believing  depend 
on  free-will,  then  our  perfeverance  depends  on 
it  alfo  ;  for,  if  the  man's  free-will  change,  he  may 
fall  back,  and  break  his  neck  in  a  manner  at  the 


very  threshold  of  heaven :  whereas  if  it  be  the 
work  of  grace  (as  indeed  it  is)  that  brings  forth 
faith,  and  carries  it  on,  and  if  this  work  of 
grace  cannot  be  fruftrated  or  reftrained  by  the 
malice  and  hardnefs  of  any  heart  to  which  it  is 
applied, becaufe  it  cures  the  hardnefs,and  removes 
that  malice  •,  then  certainly  this  error  cannot 
ftand.  And  we  are  perfwaded,  when  we  plead 
thus  for  grace,  .we  have  the  bed  end  of  the  de- 
bate, and  the  fureft  ground  to  go  upon,  moil  for 
God's  honour,  and  moil  for  the  comfort  of  be- 
lievers. 2.  This  error  thwarts  with  the  glory  of 
the  grace  of  God  \  for  it  is  an  error  that  ftrikesat 

.the  richeft  and  mod  radiant  diamond  of  the  crown 
of  the  glory  of  Chrift,  it  han^s  election  and  the 

.effe&ualnefs  of  God's  decree,  as  to  effectual  cal- 
ling, faith,  juftification,  and  perfeverance,  on 
the  perfon  himfelf,  and  makes  God  and  Chrift 
to  be  in  man's  common  debt,  and  reverence,  to 
make  his  decree  efFe&ua! :  whereas  it  is  the  glo- 
ry of  grace,   to  have  all  ilefh  allenarly  in  its  debt 

and  common,  as  having  loved  freely,  ele&ed,cal- 
led,  juftihed,  fanctified,  and  carried  on  the  work 
of  grace,  till  it  end  and  be  perfected  in  glory, 
freely  ;whieh  is  the  fong  of  the  redeemed,  Rev. 
I.  <5 , 6.  Unto  him  who  hath  loved  us,  and  wajhed 
us  from  our  fins  in  bis  own  blood,  and  hath  made 
us  kings  and  priefls  unto  God  and  his  Father,  to 
b'tm  be  glory  and  dominion.  *f  eternal  love  be 
free,  then  theexpreffion  or  manifeft  .tion  of  it,  in 
making  us  kings  and  priefts  unto  God,  is  alfo 
free.  3.  This  error  is  exceeding  deftru&ive  to 
the  confolafon  of  God's  people  ;  Is  it  not  a  com- 
fort'efs  do&rine,  that  founds  their  be!iev:ng  and 
perfeverance  on  their  own  free-will  ?  If  ye  were 
to  make  the  bargain  of  grace,  whether  would 
ye  think  it  more  comfortable  and  fure,  that  the 
erR&ua'.nefs  of  believing  and  perfeverance  fhould 
hang  on  the  grace  of  God,  or  on  your  own  tree- 

•  will  efpecially  confidering  the  pravity  of  your 
willi>  Doleful  wou'd  your  condition  be,  if  free- 
will were  the  ba'e  or  foundation,  and  God  ufed 
no  more  but  external  perlwafion  :  How  fpecious 
foever  this  opinion  feem  to  be,  becaufe  it  puts 
it  in  man's  option  to  believe,  a?nd  convert  him- 
felK  or  not,  as  he  pleafeth  ;  yet  it  overtu-ns 
the  who^  ftrain  of  the  gofpel,  and  quite  eclip- 
feth  the  glory  of  grace,  and  cuts  the  very  throat 
of  your  conio'ation,  and  is  the  great  ground  of 
Popery,  Velagianifm,  and  Arminiam\m  :  to 
which  ye  would  therefore  fo  much  the  more  ad- 
vert;  and  we  do  the  rather  fpeak  to  it,  that  ye 

-  may  be  guarded  ag^inft  it,  and  that  ye  may  be  fet- 
tled in  the  truth,  efpecially  fince  the  fame  errors 
are  a  reviving  in  another  fhape  in  thefe  days,  as  is 
wamieft  in  that  foolry  of  gutters,  who  talk  of  a 


Verfe  I.  79 

light  within  them,  and  talk  fo  of  that  light,  as 
if  it  were  of  power  fufficient  to  convert  and  guide 
them,  if  it  be  not  refitted.  As  alio  that  other 
conceit  of  being  above  ordinances,  implies  fome- 
thing  of  the  fame  error ;  which  ye  would  fet 
your  felves  to  abhor,  as  that  which  the  devil  is 
again  labouring  to  fow  the  feed  of  amongft  us, 
and  labour  to  be  confirmed  in  the  truth :  For 
if  there  be  any  truth  at  all  in  Chriftianity,  thefe 
are  two  main  truths,  the  utter  inability  that  is 
in  mens  hearts  by  nature  to  exercife  faith  in 
Chrift,  and  the  efficacious  and  irrefiftable  power 
of  the  grace  of  God,  in  the  begetting  of  faith, 
where  it  is  begotten  ;  which,  when  we  (hall  all 
appear  before  the  tribunal  of  God,  will  be  found 
to  be  fo,  and  none  will  have  a  mouth  opened 
to  oppofethem.  And  what  abfurdity,  I  pray,  is 
there  here,  notwithstanding  all  the  clamour  of 
corrupt  men,  that  God  hath  referved  this  work 
of  converting  finners  by  his  grace  to  himfelf^ 
and  hath  not  put  it  in  the  hand  of  their  own 
free-will,  which  fuppofeth  men  to  have  a  (lock 
witiiin  themfelves,  and  hath  many  fearful  effects 
following  it,  tending  to  the  depreciating  of  the 
grace  of  God,  and  to  the  drawing  men  off  from 
dependence  on  Chriit,  and  tothe  giving  of  them 
ground  of  boaftin^  in  themteives  and  of  vani- 
ty and  fceurity  ah  which  this  do&rine  of  God's 
grace  overthrows  and  flops  the  mouth  of  the 
creature  from  ali  vain  boafting,  to  the  high  ex- 
altation of  God's  tree,  fovereign,  and  efficacious 
grace,  and  to  the  &k  at  comfort  of  his  people? 
CJf&  2.  The  fecond  ufe  ferves  to  commend  the 
grace  of  God  to  the  hearers  of  the  gofpel,  and 
efpecially  to  believers  :  Tfiere  cannot  be  a  great- 
er commendation  given  to  it,  than  this,  that  it 
works  effectually  ;  and  indeed  it  could  not  be  cal- 
led; g*ace,  1  mean,  faving  grace,  if  it  fhould 
want  this ■  effect,  even  to  fave  fuch  as  it  is  appli- 
ed to  *,  but  this  highly  commends  grace,  that  if 
there  be  mighty  corruption  in  us,  there  is  at 
ftrong  arm  of  grace  put  forth  by  him,  for  per- 
fecting that  whi:hconcernsus,notwithftandingof 
this  great  ftrengthof  corruption*-  And  if  ye  think 
your  lelves  not  to  be  believers,  and  think-  this 
doctrine  to  be  hard,  that  ye  cannot  believe  with- 
out this  grace,  and  yet  would  fain  believe^  con- 
fider,  that  as  none  can  believe,  neither  can  belie- 
vers ftand  without  grace;  fo  grace  can  help  you 
to  do  that  which  ye  cannot  do,  which  is  to  the 
commendation  of  grace,  and  fhould  make  it  more 
lovely  to  you :  This  gives  encouragement  to  any 
poor  foul,  that  is  as  it  were  in  the  place:  of  the 
breaking  forth  of  children,  and  l'ayeth  greater 
ground  of  confideBce  that  tbej  ftaU  com*  fpeed, 


fco  ...  Ifalah   {%. 

than  if  they  had  it  in  their  own  hand  ;  and  ferVes 
to  obviate  that  grand  objection  .of  fouls  that 
would  fain  be  at  clofing  with  Chrift,  and  cannot 
come  to  him  ;  here  is  a  powerful  arm  reached 
forth  to  draw  them. 

Ufe  3.  The  third  aife  ferves  to  humble  belie- 
vers who  have  any  thing  of  the  work  of  grace, 
and  Co  tq  work  them  up^to  thankful  nefs  to  him 
that  hath  communicate  ought  of  it  to  them.-1  Is 
there  any  of  you  that  have  grace  ?  who  hath  made 
you  to  differ  from  others?  it  was  not  your  felves, 
hut  free  grace;  and  therefore  ye  have  reafon  to 
acknowledge  it  with  thankful  nefs,  and  to  fay,  If 
this  fame  doctrine  had  not  been  true,  I  would 
have  been  a  (hanger  to  God  all  my  days,  and 
remained  under  the  dominion  of  Satan  and  fin 
with  thefe  that  are  in  nature  ;  and  with  David, 
Tfal.  16.7.  to  fay,  1  blefs  the  Lord>  who  hath 
given  me  counsel  ;  my  reins  alfo  inftrutt  me  in 
the  night- ft af ens :  This  counfel  was  not  the  com- 
mon advice  that  all  got  from  the  word  preached, 
but  the  inward  counfel  of  the  Spirit,  that  made 
his  reins  inn-met  him,  and  made  him  inwardly 
to  follow  the  advice  that  the  word  gave  him  out- 
wardly :  and  it  is  this  inward  work  of  the  Spirit 
that  keeps  in  the  life  of  grace,  as  well  as  begets 
it,  as  it  is,  Tfal.  73.  23 — 26.  NevertheJefs  I  am 
continually  with  thee :  Thou  haft  holden  me  by 
tny  right  hand.  Thou  (halt  guide  me  with  thy 
counfel,  and  afterward  receive  me  to  glory. 
Whom  have  1  in  heaven  but  thee  ?  &c.  My  flejh 
and  my  heart  fail eth  :  but  God  is  thejlrength  of 
Tny  heart,  and  my  portion  for  ever.  The  pfal- 
mift  glorieth  in  this,that  the  work  of  his  through- 
bearing  did  not  depend  on  his  own  flefh  &  heart,  % 
but  on  God,  who  was  the  ftrength  of  l)is  heart, 
and  his  portion  for  ever.  If  believers  would  con- 
sider what  they  were  in  their  natural  condition, 
and  how  much  they  are  obliged  to  the  grace  of 
God,  that  with  power  was  applied  in  their  con- 
verfion,  it  would  flop  their  mouth  as  to  boafting; 
make  them  admire  grace,  and  found  forth  its 
praife  :  and  they  would  think  grace's  fvveet  way 
of  prevailing,  to  be  no  coactive  forcing  of  their 
will,  but  the  greateft  part  of  their  freedom  ;  and 
fo  far  would  it  be  from  being  look'd  on  as  a  vio- 
lating or  wronging  of  their  will,  that  it  would 
be  efteemed  their  trued  and  greateft  liberty.  We 
are  perfwaded  that  the  faints  in  heaven  count  it 
ra)  bondage,  that  God  hath  fo  fully  freed  them 
from  all  corruption,  that  they  ferved  him  with 
delight,  and  do  lb  necelfarily  ;  and  fhall  any  fo- 
journing4aints  here  below,  count  it  a  wronging 
of  their  will,  that  God  takes  fuch  pains  on  them, 
t«  ftibduc  corruption,  and  t©  bring  them  to  feme 


Verk  if  '  Serin.  *?; 

meafure  of  conformity  to  them  who  are  above? 
God  fcrbia. 

Ufe  4.  The  fourth  ufe  is,  To  let  us  fee,  what 
great  ground  of  encouragement  there  is-here  for 
thehearers  of  the  gofpel  to  fet  about  the  work  of 
believing,  and  what  ground  there  is  to  make 
them  all  utterly  inexcufable.  who  fhall  continue 
in  their  unbelief;  which  may  be  thought  fbme- 
\  what  ftrange,  when  we  fay  that  no  me^ns  can  be 
'  effectual  for  working  of  faith,  without  the  effe- 
ctual grace  of  God  be  applied  :  But  let  thefe  two 
be  put  together,  1.  That  tho'  we  beinfufK:ient 
of  our  felves,  and  tho5  all  outward  means  be  of 
themfelves  inerfe&ual,  that  yet  there  is  a  fuffici- 
ency  in  the  grace  of  God  :  And,  2.  That  this 
grace  fhall  be  powerful  to  work  faith  in  the  hear- 
ers of  the  gofpel,  if  they  make  not  themfelves 
guilty  of  fruftrating  this  grace  in  the  offer  of  it 
(as  they  may  do)  Thefe  then,  who  will  not  be- 
lieve, will  be  found  mod  inexcufable.  But  to  re- 
turn to  the  main  intent  of  this  ufe,  we  fay,  that 
the  encouragement  lies  here,  that  tho'  we  be  urt- 
-  able,  we  have  an  able  Mediator,  and  grace  is 
powerful  ;  and  therefore  we  fhould  with  the 
•  greater  encouragement  fet  about  the  work  of  be- 
lieving, as  the  Apoftle  reafons,  Phil.  2. 12,  13. 
Work  out  your  own  falvation  with  fear  and  trem- 
blings for  it  is  God  that  worketh  in  you  both  to 
will  and  to  do  of  his  good  pleafure.  Ye  might 
poffibly  think  it  had  been  more  encouraging  to 
have  faid,  Ye  are  able  of  your  felves  to  will  and 
to  do  ;  but  certainly, grace  is  a  more  encouraging 
motive  than  any  thing  in  the  creature  :  Say  not 
then,  ye  cannot  will  nor  do,  for  that  excufe  is  ta- 
ken away  by  God's  offering  to  work  both  in  you 
by  his  grace  ;  but  let  me  exhort  all,  both  thefe 
that  are  begun  to  be  believers,  and  thofe  that  are 
to  begin  to  be  believers,  to  be  Co  far  from  difpu- 
ting  themfelves  from  it,as  that  the}-  rather  encou- 
rage themfelves  to  work  out  the  work  of  their 
own  falvation  with  fear  and  trembling,  becaufe 
God's  grace,  which  ye  have  in  your  offer,  is  fb 
powerful  to  work  the  work,  and  will  admit  of  no 
utter  oppofition  from  corruption  in  you,if  ye  re- 
ceive not  the  grace  of  God  in  vain  that  is  offered 
to  you  in  the  gofpel.  If  grace  were  Co  weak  as  we 
might  call:  it  back  at  our  pleafure,  and  if  it  were 
but  a  helper  in  the  work  of  faith  and  converfion, 
as  Arminians  make  it,what encouragement  cculd 
we  have  from  it  ?  And  as  to  practice,  is  not  this 
doctrine  as  encouraging? What  advantage  or  com-, 
fort  is  it  to  undertake  anything  in  our  own  ftrength 
which  is  none  at  all  ?  Is  not  this  much  more  en- ' 
couraging,to  undertake  in  the  ftrength  of  God's 
grace,  knowing  that  the  fame  work  of  grace,  that 

begets 


then.,  and  take  a  proof  of  it,  aii3  ye  ffiaH  find  it 
ftl.  The  Lord  himfeif  give  you  wifdom 
[JJ  for  your  falratiori  and  confolatic 


5e;m.  16*.  Jfaiab'  ^.     Verfe  i.  §r 

begets  faiths  is  as  erTe&ual  to  carry  it  on,  and 
to  make  us  to  perfevere  in  it,  and  to  enable  us 
to  every  good  word  and  work  :  Let  grace  work 

SERMON    XVI. 

Ifeiah  Kit.  i.  ;  m  is pbt  arm  of  the  Ztrd  revealed? 

fome,  and  to  fome  this  do&rine  was  made  the  fa? 
vour  of  life  untolife,  tho-' to  others'  (thro' their 
enmity  and  corruption)  it  became  the  favour  of 
death  unto  death  :  To  conclude  therefore,  the  in- 
.tency,  or  to  deny  the  confhleacy  of  thefc 
two,  to  wit,  of  the  neceffity  of  preaching  the  do- 
ctrine of  grace,  and  of  the  premng  in  preaching 
the  pra&ice  of  holy  dut:  ule  of  ordi- 

nary appointed  means,  would  reach  this  dreadful 
length,even  to  condemn  the  prophets  of  old,  yea* 
and  our  blefTed  Lord  Jefus  himfelf,who  kyz,jrobn 
6.  44.  after  he  had  preached  long.  No  man  can. 
come  to  me,  exaept  the  Father  who  bath  font  ms 
draw  him  :  And  ver.  65.- -Therefore  I  faid  unto 
you,  -that  no  man  can  come  to  me,  unlefs  It  be  gi- 
ven him  cf  my  Father.  And  will  any  think  that 
his  hearers, who  accounted  this^with  ibme  others, 
hard  fay  fogs,  and  from  that  time  went  baci% 
and  walked  no  more  with  him,  were  excufable 
in  their  doing  fo?  or  that  his  preaching  was  ufe- 
lefs,  needlefs,  or  impertinent,  as  having  a  tenden- 
cy to  tempt  men  to  abandon  all"  ufe  of  means, 
becaufe  he  preached  this  do&rine  of  the  impof- 
fibility  of  believing  in  him,  without  this  pull 
and  draught  of  his  Fathers  aim  ? 

But,  Secondly,  We  fhall  a  little  more  particu- 
larly, in  anfwcr  to  the  queftion,'  fpeak,  1.  To 
what  ufes  folk  would  not  make  of  this  doctrine, 
or  what  things  they  would  abftain  from,  as  ten- 
ding to  a  wrong  ute  of  it.  2.  To  fome  confide- 
rations  for  preffing  this  ddj^ine,  and  removing 
from  it  the  conftru&ion  of  hardnefs  that  we  are 
ready  xh  put  upon  it.  3.  To  what  is  the  native 
ufe  it  calls  for.  And,  Laftly,  To  fome  confide- 
rations  to  prcfs  this. 

For  the  fa  ft,  When  we  fay  to  all  t  hat  hear  this 
gofpel,that  there  is  i  neceffity  ©fa  powerful  work 
or  gra:e;  ere  this  word  can  be  profitable;  ye 
Would,   I.  and  lay  rJide  curiofity,- 

in  feeking  tatisfyiifrg  anlVers  to  all  rbeittpbje&ions 
that  are  moved  againft  it  and  absurdities  that  it's 
loaded  with  by  tne  devil  and  man'sproud  nature, 
and  learn  to  (loop  to, and  reverence  the  fovereign 
dominion  of  God,  and  his  deep  and  untearchable 
wifdcm  and  knowledge,  in  this  fovereign  way  of 
his  grace,  as  the  apoftle  doth,  Rom.  11.  33V  Q 
the  depth  of  the  riches  both  of  the  wifdcm  and 


IT's  much  to  walk  evenly  and  fledfaftiy  ur.dcr 
.  and  neither  , 
1  give  way  to  loofnel 
ecome  faint  and  diicou- 
rearlii  of  God.     O 

•e  is  ready  t  beft  things  :  That 

Pet.  3. 16.  that  there  are 
and  pervert  the  feriptures  ta 
their  •  •'  n-  holds    true,  not  only  of 

doc^rl  alfo  true  in  refpeft 

of  me  -  or  practical  errors  ;  1or  fome, 

ng  oi~  the  irripot^ncy  of  nature-  and  of  the 
r~and  perfe&ion  of  grace  in  bringing  about 
its  d<  figned  effect,  arc  ready  to  think"  that  they 
need  to  do  nothing,  alledging,  that  if  grace  un- 
dertake the  work,  it  will  be  wrought ;  and  if 
not.  it  will  not  be  wrought:  and  thus  atheimV 
and  profenit)  fteal  in  fecretly  upon  the  heart, 
1  and  the  fwect  do&rhie  of  ^race  is  abufed  and 
perverted  by  iuch,  to  their  own  deurucHon. 
There  are  otheis  a^ain,  who  it  tnay  be  will  not 
date  lb  to  topv.ith  God,  who  yet  have  their 
own  fainting  and  difcouragement  when  they  hear 
of  this  do&rintj,  and  think  it  hard  that  they 
themfelves  can  do  nothing,  and  fear  that  they 
will  never  win  to  believe,  becaufe  they  cannot 
do  it  of  themfelves  \  theie  alfo  fail,  and  make  not 
,  the  right  ufe  of  grace. 

Y*  remember  the  queflion  which  we  propofed 
to  fpeak  a  little  to  on  the  laft  doctrine,  to  wit, 
That  feeing  both  thefe  branches  of  it  are  true, 
That  except  g/^c-  concur,  the  moll  powerful 
preaching  of. the  gofpel  will -not  beget  faith; 
and,  1  hat  v  he  rever  the  v.  e-rk  of  grace  goes  along 
with  the  gofpel,  there  faith  is  begotten;  What, 
is  called  for  from  the  hearers  of  the  gofpel,  as 
the  ufe  of  this  doctrine  ? 

Before  we  come  to  anfwer  this  queflion  more 
particularly,  we  would,  1.  Prettiit  this  word  in 
general.  That  none  would  account  the  pf cach- 
ing or  hearing  of  the  word  of  God  to  be  ufelefs 
or  tiruitle&aibeit  that  without  the  work  of  grace 
men  cannot  yield  the  fru't  which  it  calleth  for 
from  them ;  for  cur  b'efTed  Lord  Jefus  Jfaiah  and 
Paul  preached  this  doctrine  of  graee,and  the  ne- 
.ceflity  of  the  Lord's  arm  to  be  revealed  in  thecon- 
verficn  of  ibuls;  and  yet  they  taught  the  word  in 
feafpn;  and  out  of  iealbn,  and  were  gathering  in 


82  }fa'iai>  *>i\ 

knowledge  of  God !  how  unfearchable  are  his 
judgments,  and  his  ways  paft  finding  out  !  Ye 
would  alfo  confider  that  other  word,  Rom.  9.20. 
Who  art  thou  that  replieft  againfl  God  ?  or  expo- 
ftulateth  with  him  ;  Shall  the' thing  formed,  fay  to 
him  that  formed  it,  Why  baft  thou  made  me  thus? 
It's  good  to  enquire  &  to  feek  to  know  the  ufe  the 
Lord  calls  for  of  this  do&rine  with  fobriety:  but 
there  is  an  enquiring  to  fatisfie  curiofity,  which 
the  Lord  abhoreth;  as  we  may  gather  from  Exod. 
19.  21.  where  the  Lord,  being  to  deliver  his  will, 
faith  to  Mofes,  Go  dovin,  charge  the  people,  (a  word 
of  peremptory  command)  left  they  break  tborow 
■unto  the  Lord  to  ga\e,  and  many  of  themperijb  : 
The  Lord  is  not  difpleafed  that  his  people  Ihould 
endeavour  to  behold,  and  take  him  up  aright  ; 
but  when  their  end  is  not  good,  but  to  fatisfie 
an  itch  of  curiofity,  it  difpleafeth  him.  This 
may  be  ufeful  in  many  cafes,  and  particularly  in 
this  we  have  in  hand,  to  teach  us  lbbriety  in 
-  feeking  to  know  the  way  of  God's  grace,  as  the 
Lord  would  have  his  people,  Exod,  19.  waiting 
for  as  much  of  his  mind  as  he  thought  fit  to 
acquaint  them  with,  and  to  write  on  the  two 
tables  of  ftone  :  but  he  would  not  have  them 
breaking  in  over  the  boundary  or  match  which 
be  did  let  to  them,  left  he  ihould  break  thorow 
©a  them,  and  they  fhould  be  made  to  perifh.  So 
wpuld  he  have  men,  in  their  ftudying  the  know- 
ledge of  his  ways,  and  particularly  of  the  way  of 
his  grace,  to  keep  his  meafures,  and  to  contain 
themfelves  within  the  limits  that  he  pleafeth  to 
fet  them.  2.  Abftain  from  carnal  freting  at,  and 
cxpoftulating  with  the  way  of  God,  whether  in 
the  higheft  degree  of  upbraiding  grace  and  mar- 
ling at  it,  that  ye  ihould  not  have  the  {lock  in 
your  own  hand  ;  or  in  an  inferior  degree,  having 
a  heart  inwardly  difcontent,  that  ye  are  not  more 
able  of  your  felves  than  ye  are  to  believe,  which 
is  the  thing  that  the  apoftleoppofeth,  Rom*  9.  20, 
ai.  Should  thi  thing  formed  fay  to  him  that  for- 
med it,  Why  haft  thou  made  me  thus  f  Hath  not 
ike  Potter  power  ever  the  clay,&c.  efpecially  fince 
none  can  anfwer  that  queftion  with  any  juft  re- 
flexion upon  God.  Vv  ho  is  to  be  blamed  for  that 
deft&  or  inability  ?  or  whence  did  that  inability 
or  defe&  in  man's  nature  proceed  ?  God  was 
gracious,  free  and  liberal,  in  making  man  per- 
fect ;  and  whofe  fault  is  it  that  it  is  otherwife  ? 
3.  Abftain  from,  and  beware  of  drawing  defperate' 
conclttflons  as  to  the  giving  over  the  ufe  of  the 
means,  or  of  becoming  more  lazy  and  fecure 
in  the  duties  of  holinels,  and  in  the  pra&ice  of 
piety,  becaufc  of  the  neceflity  of  his  grace  ;  but 
on  the  contrary,  be  the  more  diligent  and  ferious, 
tkxi  y*  haye  j<>  siuch  need  of  grace,  and  that  of 


Verfe  t.  (  Serm*  io'. 

your  felves  ye  can  do  fo  little,  or  rather  nothing 
that  is  truly  good  without  it. 

I  know  that  profane  h -rtsare  very  fertile  and 
broody  of  arguments  to  plead  this  point  of  ne- 
glect of  means,  and  will  readily  fay,  What  is  the 
fruit  of  diligence,  and  the  prejudice  of  lazinefs? 
the  one  will  do  us  no  good,  and  the  other  can 
do  us  no  ill,  feeing  it  s  grace  that  doth  all  the 
work.  But,  1.  By  your  lazinefs  ye  mar  your 
own  fruitfulnefs,  and -that  through  your  own 
fault,  and  make  this  addition  to  your  guilt,  that 
ye  not  only  continue  gracelefs,  but  do  fo  thro' 
your  fin  wilfully.  2.  Ye  may  draw  on  to  your 
natural  impotency,  habitual  and  judicial  hard- 
nefs  of  heart,  and  blindnefs  of  mind  :  It's  on 
this  very  ground  that  many  ears  are  made  heavy, 
many  eyes  made  blind,  and  many  hearts  made 

.  fat ;  and  is  that  a  little  or  light  matter  ?  3.  Tho' 
ye  may  think  this  little,  yet  that  which  will  bear 
the  weight  of  your  fentence  at  the  day  of  judg- 
ment, will  not  be  your  natural  impotency,  or 
that  grace  was  not  made  efficacious  to  your  con-* 
verfion  ;  but  this  will  be  it,  that  when  God  fent 
out  his  word  to  win  you,  and  offered  his  grace 
for  enabling  you  to  yield,  ye  did  malicioufly 
and  deliberately  rejeft  it.  So  that  it  will  never 
be  fufFered  to  come  to  this,  I  was  unable  •  be- 
caufe the  word  was  wilfully  rejected  before  it 
came  to  this. 

But,  Secondly,  Becaufe  there  are  fome  others 
poflibly  that  have  more  ferioufnefs  in  the  ufe  of 
means,    who,    tho'  they  dare  not  quarrel  with 

I  grace,  yet  it  weights  and  difcourages  them  be- 
caufe they  can  do  fo  little,  and  they  are  made 
heartlefs  to  effay,  and  hopelefs  to  come  fpeed  • 
and  it  may  be  that  this  is  in  feme  whom  the 
Lord  allows  not  to  draw  any  fuch  conclufion,  but 
would  rather  have  encouraged  :  We  would  fay 
to  fuch,  that  they  wrould  beware  of  fainting  or 
being  difcouraged,  as  If  that  were  impoifible  to 
God  and  his  grace,  which  is  impoflible  to  them* 
they  would  by  all  means  beware  of  fitting  up, 
and  flacking  their  hand  in  duty,  becaufe  they 
can  do  fo  little.  We  know  there  are  Come  that 
need  not  much  to  be  fpoken  to,  for  fatisfying  of 
them  in  this  point ;  but  there  are  others,  who  are 
weighted  with  this  doctrine,  to  whom  the  Lord 
allows  more  tender  ulage,  and  would  not  have 
them  to  faint,  nor  be  difcouraged  :  You  that 
are  fuch  ( if  any  be)  may  know  that  there  is 
ground  for  us  to  prefs  this,  and  that  we  may  re- 
move the  conftru&ion  of  hardneis  from  the  fo- 
vereign  wTay  of  God's  grace,  wherein  he  hath 
thought  fit  to  draw  men  unto  an  abfolute  depen- 
dence en  hjurctfelf*    In  tkc  difpeniing  of  it,  we 

ifaajl 


Serm.  16.  .        Jfatah  5?* 

fhaii  propofe  thefe  few  confiderations  ;     i.  That 
(which   wat  hinted  at  before)  never  a  man  that 
hach  heard  this  gofpel,  when  he  comes  to  count 
with  God,  fhall  have  it  to  fay,  that  the  reafon 
why  he  did  not  receive  and  embrace  it,  was  his 
impotency  and  inability,     but   the  real  reafon 
fhall  be  found  to  be  his  wilful  rejecting  of  it : 
And  upon  the  contrary  it  fhall  be  found,  that 
there  was  never  one  that  would  in  earned  have 
had  ftrength  to  run  the  way  of  God's  command- 
ments, and  faith  to  grip  to  and   embrace  Jefus 
Chritl  offered  in  this  gofpel,  that  for  want  of  a- 
bility  came  fliort ;  and  if  lb,  what  reafon  is  there 
to  complain  f    If  none  want  faith,   but  fuch  as 
would  not  have  him,  and  if  none  that  would 
have  him  complain  of  their  want  of    him,    u- 
pon  thefe  two  we  have  great  ground  of encou- 
to  them  that  have  a  flncere  affection  to  be  at 
him,-and  there  is  no  ground  for  folk  to  fit  up, 
or  fall  lazy  in  purfuing  after  union  and  commu- 
nion with  him  in  the  ufe  of  means.   None  fhall 
have  caufe  to  complain  of  their  want  of  him, 
but  fuch  as  with  their  own  confent  gave  him  o- 
ver  5  and  any  that  would  fain  have  had  him,  fhall 
not  mifs  him  ;  for  this  real  willingnefs  to  clofe 
.with  Cbrift,  being'a.work  of  the  grace  of  God, 
and  it  being  no  lefs  power  that  works  this  will, 
than  the  rjower  which  doth  effectuate  the  work 
of  converfion,    and  bring  ^  to  perfection,    he 
that  begins  the  work  will  perfect  it :  and  there- 
fore, in   this    cafe,   folk  had  more  *  need  to  re- 
flect  upon  their    unwillingnefs   to  have  Chrifl:, 
and    to  clofe    with  him   on   his    own.   terms, 
than  to  difpute  their   impotency  and  inability* 
2.  Confider    what  they  have  been,  whom  the 
Lord  hath  brought  thorow  :  Were  they  not  fuch 
as  had  as  much  need  of  grace  as  ye  have  ?  had 
they  not  the  fame  corrupt  nature  that  ye  have  ? 
were  they  not  as  impotent  and  unable  to  do  for 
themfelves  ?  could  any  of  themfelves  do  more 
than  ye   can?  Confider  them  all  that  are  be- 
fore the  throne :  Was  it  not  this  lame  grace  of 
God,  and  not  their  good  nature,  nor  their  free- 
will, that  did  the  work  ?  and  they  were  not  ex- 
.preily,  or  by  my  name,  included  in   the  promi- 
ses more  than  ye  are ;  and  ye  are  not  exprefly 
excluded  more  than  they  were :  The  Lord  brought 
forward  the  work  of  grace  in  them  that  fame  way 
that  he  dealeth  with  you;  by  the  preaching  of  his 
word,  he  brought  them   firfl  to  know  their  fln- 
fulnefs,    impotency,    and   weaknefs ;  to    know 
that  there  was  need  of  a  Saviour,  that  their  fal- 
vation  was  not  of  themfelves,  neither  was  it  in 
them  to  make  right  ufe  of  the  Saviour,  and  falva- 
tion  offered,  but  in  the  power  of  his  grace  ;  and 
what  if  he  be  doing  fo  to  thee  f  and  if  that  con* 


Verfe  I.  8$ 

dition  be  hard  and   hopelefs  now,  it  had  been  a 
hopelefs  and  hard  condition  to  thefe  many  that 
are  now  before  the  throne.    3.  Confider,  That 
there  is  no  queftion  but  grace  is  effectual  to  car- 
ry on  the  work,  and  to  make  it  go  thorow  :  All 
the  difficutly  and  diffatisfaction  is,  becaufe  God 
keeps  the  application  in  his  own  hand,  which  the 
man's  heart  wouid  have  in  its  hand  ;  and  which 
of  them,  do  ye  think,  is  mofl  fure  and  encoura- 
ging ?  all  your  tainting  and  difcouragement  re- 
i'olveth  in  this,  becaufe  ye  can  do  fo  little  ;  if  ye 
be  in  good  earneft  defirous  to  have  grace  thro* 
the  work  of  faith   and  converfion^  would  ye  pof- 
fibly  make  choice  of  another,  or  better  hand  than 
God's  to  put  it  in  ?  Is  it  not  as  fui table  and  fure* 
that  his  wifdom  fhould  contrive  and  lay  down 
the  way,  as  it  is  to  his  power  to.  fet  it  forward, 
and  to  the  freedom  of  his  grace  to  make  appli- 
cation of  it,   and  all  more  fuitable  and  fure  than 
if  it  were  in  your  own  hand  ?  May  ye  not  think 
fhame  to  be  difcouraged  on  this  ground,  becaufe 
any  thing  ye  do  ye  mud  needs  get  it  from  God, 
and  that  that  fhould  be  an  obflruction  in  the  way 
of  godlinefs,  which  is  a  main  encouragement.  to 
it  ?.  Is  the  Lord  an  upbfaider  ?  is  there  any  that 
can  quarrel  him  as  nigardly  in  difpenfing  of  his 
grace  ?   Doth  he  not  giv-e   to  all   men  liberal* 
Iji  and  upbraideth  no  man?  and  doth  it  not  be- 
come him  well  to  have  the  conduct  and  guid- 
ing of  his  own  grace  ?   4.  Confider  how   many 
the  Lord  hath  given  grace  to  already  ;  and  how 
he'  hath  given  it  freely,  furprizingly,  and  unex- 
pectedly :  If  ye  could  bring  forth  any  proof  that 
never  one  got  good  of  God,  ye  might  have  a  pre- 
text for  your  difcouragement  and  icarring  ;  but 
when  as  many  as  are  before  the  throne  are  proofs 
of  his  being  gracious  to  finners,  when  fo  many 
have  gotten  good  of  God  before  you;  and  when 
there  are  feveral,  who,  to  your  own  certain  know- 
ledge, aredaiiy  getting  good  of  him  fenfibly'/ree- 
ly,  and  unexpectedly,  who  were  as  undifpofed  to 
believe  as  ye  are,  and  as  much  tainted  and  difcou- 
raged as  ye  are ;  and  when  he  fays,  that  he  is  found 
of  them  that  fought  him  not  •,  is  it  not  as  likely 
that  a  poor  body,  that  is  longing  for  his  grace, 
fhall  be  fatisfied  as  well  now  as  ever  ?  according 
to  that  word,    Mat.  5 .  6.   Blejfed  are  they  that 
hunger  and  thirft  for  right  eoufnefsy  for  they  ft a& 
be  filed ;  the  foul,  that  fain  would  have  holinefs, 
fhall  get  it.  I  know  there  will  be  a  buiinefs  made 
here,  and  a  new  objection  flarted,  Whether  this 
longing  or  hunger  be  real  or  not  ?  But  if  your 
longing  and  hunger  be  not  real,  it  will  not  trou* 
ble  you  much  to  wane ;  it  is  not  to  encouraoe  or 
comfort    fuch,    that  have  no  real  lcnging^that 
M  2  %\\ 


$4  t  IjaUb  ^3. 

all  this  is  fpoken  ',  we  know  there  is  more  need 
to  make  fome  vomit  up  the  conceit  of  their  abi- 
lity, than  to  encourage  them  againft  any  Teen 
and  felt  inability.  There  are  many,  alas  !  that 
think  little  of  the  grace  of  God  ;  with  whom  the 
error  anent  univerfal  grace  would  agree  well, 
they  having  a  prefumptuous  conceit  of  faith, 
and  that  it  is  not  fo  difficult  a  thing  to  believe 
as  is  alledged  :  We  muft  profefs,  that  we  have  not 
xnuch  to  lay  to  filch  for  their  encourajment.; 
only  we  would  let  them  know,  that  there  is  a 
time  coming,  when  .God  will  refute  and  filence 
them  :  But  as  for  fuch  as  fee  their  inability,  and 
are  put  to  any  mealure  of  fuitable  ferioufnefs 
.and  longing  in  earned  after  believing,  the  Lord 
allows  that  they  be  ftrengthned  and  encoura- 
ged ;  and  to  fuch  we  would  lay  this,  If  their 
milling  of  Jefus  Chrift  weight  them,  if  it  be  their 
burden,  that  they  cannot  believe,  and  if  their 
longing,  hunger,  and  third  be  fome  pain  and 
piece  of  exercife  to  them,  fo.  as  other  things  re- 
lifn  not  with  them,  they  are  (^0  taken  up  with 
that ;  and  if  they  had  their  fouls  choice,  it  would 
he  this,  even  a  fatisfying  fight  of  union  and  com- 
munion with  him  ;  their  longing  and  hunger  is 
real,  and  we  may  turn  •over  that  juft  now  cited 
word  to  them,  Blejfed  are  they  that  hunger  and 
thirfl  after  righteoufnefs,  for  they  ]b  all  be  filed  ; 
this  hunger  and  thirft  was  never  begotten  with- 
out fome  fpiritual  phyfick  from  Chrift  the  great 
Phyfician,  who  hath  provifion  for  fatisfying  it : 
and  as  we  ufe  to  fay  of  the  natural  life,  he  fent 
never  the'  mouth  but  he  fent  the  meat  with  it ; 
fo  we  may  fay  of  this  hunger,  he  that  gives  this 
fpiritual  mouth,  gives  always  the  meat  with  it. 
Would  to  God  there  were  many  enlarged  appe- 
tites to  receive ;  our  Lord  would  no  doubt  be 
found  ready  to  fatisfy  them  all :  If  the  mouth 
were  wide  opened,  the  a/Fe&ions  enlarged,  and 
the  foul  fick  under  hunger  and  thirft  for  Chrift 
and  holinefs,  that  fr.knefs  fhould  not  be  found 
to  be  unto  death,  but  to  the  glory  of  the  grace 
of  him  who  is  the  great  Healer. 

For  the  third  thing  that' we  propofed,  to  wit, 
That  feeing  there  are  many  ways  how  folk  may 
go  wrong,  and  yet  none  fhould  give  over  hope, 
what  is  the  native  ufe  and  exercile  that  this  do- 
ctrine calls  for  ?  I  (hall  fpeak  to  this  firft  in  gene- 
ral, and  fee on dly,  in  fome  few  fteps  or  particular 
dire<£Hons.  \ft.  Then  in  general,  Ye  would  con- 
sider that  place,  Vhihl*  12,  13.  Work  out  the 
roorh  of  your  even  falvation  with  fear  and  trem- 
bling, for  it  is  Gcd  that  worketh  in  you  both  to  will 
and  to  do  of  his  good  plea  fur  e  :  where  it  is  clear, 
that  the  exhortation  given  to  them,  to  work  out 
their  falyatigna  is  drawn  from  this  fame  doftrine 


VP\feIV     .  Serm.16. 

of  the  efficacious  work  of  God's  grace  working 
in  them  to  will  and  to  do,  as  the  great  motive  • 
God,  faith  he,  worketh  in  you  to  will  and  to  do' 
therefore  work  ye  out  the  work  of  .your  own  fal- 
vation :  There  are   in  this  general  exhortation 
four  things  implied  ;  The  firft  is  the  very  entry 
or  beginning  of  the  work  of  falvation,   that  is, 
the  exercifmg  of  faith  in  Jefus  Chrift  ;    it  is  of 
Qod,  therefore  work  at  that  work  ;  as  if  he  had 
faid,  Believe  to  the  faving  of  your  fouls,  as  the 
word  is,  Heb.  10.  u!t.  Fsr  it's  God  thai  works 
the  will  inyou.  The  fecond  is  the  work  of  repen- 
tance, this  is  alio  taken  in  here  ;  for  his  bidding 
them  work  in  fear  and  tremblings  refpe&s  their 
finfulnefs,  and  neceffarliy  implieth  repentance. 
The  third  is  their  aiming  atperfe&ion  in  holinefs, 
the  putting^  forth  themfelves  in  improving  of  all 
means,  and  in  the  exerciling  of  all  duties  for  that 
end;  Work  out,  fays  he.  And,  fourthly,  It  looks  to 
the  manner,  that  it  be  not, carnally,  or  in  carnal 
confidence,  but  with  fear  and  trembling  \  and  if 
it  fhould  be  asked,  How  doth  that  conclufion  flow 
from  this  do&rine,  It's  God's  work,  or  he  works 
in  you  to  will  and  to   do,  therefore  work  ye  out 
your  falvation  ?  Folk  would  rather  think  that  the 
conclufion  fhould  be,  Since  God  doth  all  this,  do 
ye  nothing:  No,  but  the  juft  contrary  conclufi-"- 
on  is  drawn;  and  it  hangs  an  thefe  two,  1.  On  the 
efficacy  of  grace,  it's  God  that  works  to  will  and 
to  do,  it's  his  grac%that  ftrengthneth  you  ;  and 
where  he  works  the  will,he  works  the  deed;where 
he  begins  a  work,  he  will  alfo    through  and  ef- 
fectuate it,  therefore  take  ye  encouragement  to 
work;  as  if  he  had  faid,  Fight  well,  for  ye  have 
a  brave  fecond,  tho'  it  be  not  proper  to  call  grace 
a  fecond  ;  fet  your  felves  to  the  exercife  of  holi- 
nefs in  earneft,  and  God  will  make  it  go  with  you. 
2.  On  the  consideration  of  finfulnefs  and  weaknefs 
in  them,  which  fhould  make  them  work  in  fear 
and  trembling;  as  if  he  had  faid, Seeing  it  is  God, 
and  the  efficacy  of  his  grace,  that  doth  the  work, 
be  not  ye  vain  and  prefumptuous  :  the  firft  part 
fays,  It's  God  that  works,  and  not  ye,therefore  be 
ye  the  more  holily  confident ;  the  fecond  parf 
fays,  It's  not  ye,  but  God,  and  therefore  do  the 
work  with  fear  and  trembling  ;  and  both  tend  ta 
this,  that  folk  would  be  ferious  in  minding  and 
profecuting  the  work  of  their  falvation,  from  the 
firft  ftep  to  the  laft,  in  fear  and  trembling,  on 
this  ground, that  tho'  they  have  nothing  in  them- 
felves, yet  there  is  enough  in  God  and  in  his 
grace  to  do  their  turn.  How  is  it  then,  or  what 
can  be  the  reafon,  that  we  in  our  kearts  do  draw 
the  juft  contrary  conclufion  to  that  which  the 
Spirit  of  God  draws  here  from  this-ground?  When 

wc 


Serm.  16.  !f****  *>3. 

we  have  the  offer  of  grace,  and  hear  of  the  power 
and  efficacy  of  it,  it  ihouldas  to  our  part  provoke 
us  to  be  more  bufy,  reafoning  thus  with  our 
felves,  that  tho'  our  corruption  will  foon  over- 
come us,  yet  it  Will  not,  it  cannot  overcome 
grace  ;  and  tho'  the  exercife  of  faith  be  above 
our  reach,  yet  it  is  not  above  the  reach  of  grace; 
tho'  we  be  weak,  yet  grace  is  ftrong,  and  there- 
fore we  will  work  it  out.  And  uponthe  other 
fide, we  ought  to  continue  humble,and  in  fear  and 
trembling  work  it  out,  becaufe  it's  not  we,  but 
grace,  that  doth  the  work  ;  If  grace  were  well 
confidered,  there  is  nothing  that  would  more 
ftrengthen  folks  hands  to  work  ;  and  upon  the  o- 
ther  hand,  there  is  nothing  that  would  make  folks 
more  watchful,  and  to  walk  in  holy  fear,  confi- 
dering  that  we  are  poor  beggers,  and  through 
cur  unwatchfulnefs,or  conceit  and  prefutnption, 
may  mar  the  outlettings  of  his  grace,  efpecially 
if  we  grow  fecure,and  ungrately  forget  what  we 
receive  from  him. 

idly, I  come  now  to  fome  fteps  or  particular  di- 
rections implied  in  this  Ufe,  becaufe  it  will  be 
asked,  What  then  fhould  folk  do  ?  And  before  I 
touch  on  particulars,  take  thefe  two  caveats  in 
the  entry  to  them,  I.  That  we  can  propole  no- 
thing to  be  done  by  you,  neither  can  ye  do  any 
thing  of  your  felves,  that  is  a  gracious  act  or  deed. 
2. That  we  under ftand  not  that  any  thing  can  t>e 
done  by  men  in  their  natural  ftate,  that  doth  in- 
fer or  procure,  and  far  lefs  deferve  the  giving  of 
grace  to  any  ;  but  feeing  God  hath  given  directi- 
on to  us  how  to  walk  in  order  to  the  working 
out  of  our  fal  ration,  we  fay,(i.)That  it's  fafe  to  us 
\  to  walk  in  the  way  he  hath  directed  us  to  walk 
an,and  in  the  ufeofthe  means  hehathprefcribed, 
and  much  more  fafe  than  to  lay  them  afide.  (2.) 
That  there  is  greater  fuitablenefs  betwixt  the  ufe 
of  the  means,  and  the  finding  of  grace,  than 
there  is  betwixt  the  neglect  of  means  and  the  fin- 
ding of  it.  C30  That  it  agrees  well  with  God's 
way  in' bringing  about  the  converfion  of  finners, 
to  bring  them  piece  and  piece  forward  ;  fome- 
times  bringing  them  to  the  ufe  of  external  means, 
and  to  the  performance  of  outward  duties;  fome* 
times  convincing  them  of  fin,  and  letting  them 
fee  their  need  of  Chrift  ;  fometimes  difcovering 
.  the*  worth  that  is  in  Chrift,  #and  bringing  them 
to  fall  in  love  with  him,  ere  they  actually  clofe 
with  him  ;  and  making  them  in  their  practice 
to  follow  ary  peep  or  glimmering  of  light  that 
is  let  out  to  them,  and  to  go  the  length  that 
light  difcovereth  the  way,  and  makes  it  plain 
as  to  their  duty. 

Now,  for  particular  directions,  we  would,  1. 
Bid  you  ftudy  to  be  fixed  and  eftabliihed  in  the 


Verfe    1.  8< 

faith  of  thefe  general  truths  that  relate  to  man's 
fintulnefs  and  mifery,  and  insufficiency  in  hirofelii 
that  in  us,  that  is,  in  cur  fi:jh,  dvoelleth  n.  g  :d 
thing  ;  that  naturally  we  arc  dead  in  fins  and  tref- 
pafles.and  cannot  quicken  our  felves  ;  and  in  the 
faith  of  the  nece'ifity  and  powerful nefs  of  grace, 
and  that  it's  Chriit  that  mud  give  and  work  faith, 
and  that  grace  can  do  the  turn,  and  prevail,whcre 
'  it  is  put  on  work.  '  Ye  would  alfo  confider,  and 
believe  the  great  hazard  of  milling  grace,    and 
the  advantage  that  cometh  by  it :    ye.  would  me- 
ditate on  thefe  things,  and  on  the  fcriptures  that 
hold  them  out,  and  en   th^  experiences  of  the 
taints  that  confirm  them,  that  ye  may  not  only- 
have  a  glance  and  traniient  view  of^em,but  may 
be  confirmed  in  the  faith  of  the  trutri  of  them.  2» 
Content  not  your  felves  with  a  general  faith'of  the 
truth  of  this  doctrine,  but  labour  to  be  fuitably 
affected  with  thefe  things  that  ye  believe;  and  tho* 
every  affectednefs  be   not  fpecial  grace,    yet  I 
fpeak  to  them  that  are  ready  to  lay  the  blame  and 
fault  on  the  grace  of  God,  and  yet  were  never 
affected  with  their  own  gracelefnefs.     Ye  would 
ftudy  to  be  affected  with  the  gracelefnefs  of  your 
nature,   and  let  it   put  you  to  fome  ianftified 
difquiet  and  trouble,  till,  with  Epbraim,  ye  be 
made  to  J  mite  upon  your  thigh,  and  till  ye  be  put 
to  a  holy  deliberation  and  confultation  about  your 
own  condition.     A  man  that  is  under  tke  hazard 
of  a  civ^  penalty,  will  think  on  it  again  and  a- 
gain,  it  will  affect  him,   and  he  will  not  beat 
reft  till  he  be  without  the  reach  of  it  ;    much 
more  fhould  ye  be  with  the  hazard  that  your  fouls 
are  in  through  fin-jrfe  are  not  exculable,  io  long 
as  ye  come  not  this  length.     3.  Add  to  this,    di- 
ligence in  the  ufe  of  all  outward  means  and  du- 
ties, whereby,  and  wherein,   the  Lord  ufeth  to 
communicate  his  grace,  abounding  always  in  the 
work  of  the  Lerd,  astheapoftle  exhorteth,  1  Ccn 
15.  58.   Be  diligent  in  fecret  prayer,  reading, 
meditation,    conference,    felf-examination,   bea- 
ring,   keeping  good  company,    and  the    like  ; 
which  indeed  hypocrites  may  do,  yet  they  ceafe 
not  for  that  to  be  duties.     4.  Be  fincere  and  fe- 
rious  in  the  life  and  performance  of  thefe  means 
and  duties  ;  that  which  I  mean,  is  a  moral  fince-* 
.  rity  and  ferioufnefs,  fiich  as  a  man  will  readily 
have  in  a  civil  caufe  that  he  hath  depending  be- 
fore a  civil  judge,  or  in  hearing  of  news,  or  the 
like,  which  is  a  thing  that  may  be,   and.  is  often 
found   in  men  that  are  void  of  a  principle   of 
grace  ;    and  yet  folk   are   very  often   defe'&ire 
in  this,    and  make  themfe'ves  exceeding  guil- 
ty  before   God,    becaufe  they    come  not  this 
length.    5.  Take  heed  and  beware  of  entertain- 
ing 


SS  Ifaiah  $j. 

ing  any  thing  that  holds  and  bars  out  grace,  or  . 
ot  doing  any  thing  that  may  mar  or  quench  the 
working  or  moving  of  grace  :  If  ye  cannot  get 
Chriil  entertained  in  your  heart  as  ye  fliould,  be 
fure  to  give  it  to  no  other  ;  if  ye  cannot  get  cor- 
ruption thruft  out,  nor  mortified,  watch  againd 
the  riling  or  harbouring  of  that  which  ye  know 
to  be  corruption,  and  againd  the  incoming  or 
rifing  of  fuch  evils,  as  ye  know  will  keep  or  put 
away  the  Beloved  ;  guard  alio  againd  the  negle- 
<fting  of  fuch  means,  as  by  the  negleel  whereof 
ye  may  grieve  his  Spirit.  6.  Study  and  feek 
after  a  compofed  frame  of  fpirit  if? your  ordina- 
ry walk,  and  efpecial  in  duties  of  worfhip.  Car- 
nal mirth  and  jollity,  loofe  company,  and  fuffe- 
ring  the  heart  to  go  a-whoring  after  the  things  of 
the  world,  do  not  only  provoke  Chrid  as  they 
are  fins,  but  indifpofe  us  for  duty,  and  mar  the 
cxercife  of  grace  where  it  is,  and  keep  it  back 
where  it  is  not;  therefore  the  wife  man  faith,  Ecch 
7.  3.  That  forrow  is  better  than  laughter  >  for  by 
the  fadnefs  of  the  countenance  the  heart  is  made 
better.  Carnal  forrow  is  not  to  be  commended, 
but  fober  .fadnefs,  or  a  grave  and  compofed 
frame  of  fpirit,  is  better  than  a  light  and  unfet- 
tled  frame  ;  it  being  very  hard,  if  not  impoflible, 
to  keep  the  heart  right,  even  where  there  is 
grace,  but  where  there  is  fome  counterpoife  or 
wither-weight ;  and  it  mud  be  far  more  impofli- 
ble to  keep  it  right,  where  the  work  of^race  is 
not,  or  but  in  the  very  fird  beginnings  of  it ; 
and  tho'  1  do"  not  call  this  compofednefs  of  frame, 
Grace ,  yet  it  keeps  folk  in,  fome  capacity,  as  is 
were,  to  receive  grace.  It's  faid,  Lam.  3.  27, 
28.  That  it's  good  for  a  man  that  he  bear  the  yoke 
in  his  youth  ,  he  fitteth  alone  and  keepeth  filence, 
becaufe  he  hath  bom  it  upon  him  \  he  puts  his 
mouth  in  the  duft,  if  fo  be  their  maybe  hope. 
For  tho'  croffes  are  not  always  bleffed  to  conver- 
flon,  yet  we  may  fee  now  and  then  that  fad 
times  are  the  beginnings  of  better  times,  and  e- 
ven  in  hypocrites  their  fad  times  ordinarily  are 
their  bed  times.  I  neither  defire  nOr  allow  any 
to  bring  crofTes  upon  themfelves,  yet  I  would 
defire  all  to  make  the  bed  ufe  of  any  crofs  they 
are  under,  and  to  be  acquainting  themfelves  with 
their  fin  and  infirmities,  ana  with  their  ha- 
zard, and  with  fuch  o'ther  things  as  may  weight 
and  compofe  them,  without  foftering  difcourage- 
mcnt  and  anxiety  ;  and  to  love  as  well  to  fpeak 
and  hear  fuch  things  fpoken  of,  as  may  provoke 
to  fighing  and  fadnefs,  as  thefe  that  may  provoke 
to  laughter  *,  I  faid  of  laughter,  (faith  Solomon, 
Ecch  2.2.)  It  is  mad;  and  of mirth,  What  doth 
it?  and  Prov.  14.  13.  Even  in  laughter  the  heart 
is  forrowfvl,    and  the  end  of  that  mirth  is 


Verre  *•  ,         .  Serm.  i<<3 

heavinefs  :  tho*  oft-times  our  laughter  may  not 
be  fo  finful,  y^t  it  readily  more  indilpoleth  us 
for  any  fpiritual  duty  than  forrow  doth  ;  the 
heart  is  like  a  clock,  -when- of;  when  the  inner 
wheels  are  fet  a  reeling,  it  is  not  foon  righted 
and  fettled-  7.  1  would  propofe  Eporaim's  ex- 
ample to  you,  Jer.  31.  18,  19.  and  defire  that  ye 
would,  in  the  fight  and  fer.fe  of  your  finfulnefs, 
weaknefs,  and  fecklefnefs,  be  b.moan-:ng  your 
felves  and  your  fad  condition  to  God,  putting 
up  that  prayer  to  him,  Turn  th:u  me,  and  I 
Jhall  be  turned ;  thefe  words,  flowing  from  i una- 
ble fenfe,  are  good ;  and  then  follows.  After  that 
I  was  turned,  1  repented.  It's  obiervabie,  ihat 
in  the  very  entry  he  is  gracioufly  taken  notice  of 
by  the  Lord  ;  Surely  I  have  heard  Ephraim  be- 
moaning himfelj  thus",{~o  it  is  with  God's  people, 
when  they  confider  how  great  drangers  they  have 
been  to  God,  how  finful  and  dubborn,  and  how 
impoflible  it  is  for  them  to  mend  themfelves  of 
themfelves,  they  retire  themfelves  into  fome  cor- 
ner, and  there  bemoan  their  cafe,  and  cry  out,0 
what  a  finful  nature  is  this  !  and  when  will  it  be 
got  amended  !  /  am  as  a  bullock  unaccuflomed  to 
the  yoke, fays  Ephraim ;  and  the  Lord  tel  ls,he  heard 
and  obferved  it ;  when  poflibly  he  thought  he  was 
fcarcely  (if  at  all)  praying,  but  rather  fighing 
out  as  it  were  a  fhort  ejaculation  to  God,  O 
that  I  were  amended  /  the  lad  word  of  his  prayer 
is,  Turn  thou  me,and  1 fiall  be  turned  \  or,  Con- 
vert thou  me,  and  I  ihall  be  converted  :  he  fees, 
that  when  all  is  done,  he  mud  cleanfe  his  hands, 
and  leave  the  matter  to  God  ;  I  cannot^  but  thou 
cand  work  the  work  :  And  it  ends  fweetly  in 
words  of  faith,  for  thou  art  the  Lord  myGod\  and 
where  words  of  faith  are  after  ferious  exercife, 
that  exercife  hath  oft-times  faith  going  alongft 
with  it :  hence  are  thefe  words,  Lam>  3.  20.  Iff 9 
be  there  may  be  hope.  Pfal.  ny.lncline  mine  heart, 
open  mine  eyesy  &c.  and,  Luke  9.  1 3.  How  much 
more  will  your  heavenly  Father  give  his  holy  Spirit 
to  them  that  ask  him  ?  It's  good  to  pray  for  the 
efficacy  of  grace,  and  to  offer  our  felves  fubje&s 
to  be  wrought  upon,  and  objects  to  receive  what 
grace  offers  to  us. 

As  we  began  thefe  directions  with  a  word  of 
caution,  fo  we  would  clofe  them.  Do  not  think 
that  thefe  things  in  a  natural  man,  following  his 
finful  cou^will  bring  forth  grace;  neither  con- 
clude* that  where  thefe  things  only  are  difcer- 
ned  and  no  more  in  fome  perfons,  that  there 
grace  is  wanting,  it  being  to  help  fuch  forward 
that  we  mainly  fpeak  to  them  :  Only  in  fum,  1. 
Keep  clean  and  clear  the  light  ye  have.  2.  Im- 
prove the  ftrength  bedowed.    And,  3,  What  ye 

have 


Serm.  17.  Ifaiab  ^. 

have  not,  put  it  over  on  God,  and  feek  from  him, 
who  hath  grace  to  give  for  working  that  in  you  ; 
und  it  would  feem,  that  inreafonye  inould  refufe 
none  of  thefe  three.  O0Wefay>  Keep  clean  and 
clear  yeur  light ;  for  if  ye  detain  the  truth  of 
God  in  unrighteoufnefs,  and  make  as  it  were  a 
prifoner  of  it,  by  fetting  a  guard  of  corrupt  af- 
fections about  it,  ye  may  bring  on  blindnefs. 
(2.)  Improve  what  ftrength  ye  have ;  for  if  ye  im- 
prove not  your  ftrength,  were  it  but  in  natural 
parts  and  endowments,  that  makes  you  inexcu- 
fable.when  fpiritual  and  gracious  qualifications  are 
denied  to  you  :  for  ye  have  procured  this  to  your 
felves.  Are  there  not  many  things  that  ye  thought 
your  felves  able  for,  that  ye  never  ferioufly  once 
efla)  ed  ?  much  more  might  have  been  done  as  to 
repentance,  love  to  God,  charity  to  others,  and 
the  like ;  and  when  ye  have  not  ftretched  your 
felves- to  the  yondmoft  in  thefe,  there  are  fure 
man/  things  left  undone  that  ye  might  have  done. 
(3. )  What  ye  dow  not  do,  or  find  your  felves  un- 
ableto  do,put  iton  God  to  do  for  you,  ferioufly, 
humbly,  lingly,  and  felf-deniedly  5  for  if  ye  come 
not  to  God  with  that  which  y£  are  unequal  and 
unable  for,ye  are  ftill  on  this  fide  your  duty,  and 


Verfe  2,  3.        #  %? 

without  excufe.  Take  thefe  then  together,  Im- 
prove any  ftrength  ye  have,  according  to  any 
meafure  of  light  God  hath  given  you,  and  come 
to  God.  through  Jefus  Chrift,  feek  that  ye  want 
from  him,  and  leave  the  acceptation  of  your  per  - 
fons  and  of  your  performances  en  him :  this  is  the 
refult  of  all  that  we  have  fpoken  of  this  doctrine  of 
grace,  that  ye  may  not  take  occafion  from  the 
way  of  God's  difpenfing  grace,to  continue  grace- 
lefs  ;  which  if  ye  do,  it  will  be  ground  of  a  moft 
grievous  challenge  againft  you  :  But  that  ye  may 
lee  an  excellent  confiftency  betwixt  the  iovereign- 
ty  of  grace,  and  your  going  about  the  means  ap- 
pointed of  God,  in  order  to  faith  and  conveifion, 
and  the  ftudy  of  holinefs  ;  and  that  ye  may  go  on 
in  the  ufe  of  thefe  means,  with  an  eye  to  grace, 
in  the  fenfe  of  your  own  iniufficiency  to  think,  as 
of  your  felves,  fo  much  as  a  good  thought, 
leaving  all  your  duties  at  Ch rift's  feet,  walking 
before  him  with  a  flopped  mouth  *%  when  any- 
thing is  wanting,  {landing  at  his  door,  and  beg- 
ging it  from  him  ;  and  when  any  thing  is  re- 
ceived, cleanling,  to  fay  fo,  your  own  hands  of 
it,  and  giving  him  all  the  thanks,  praife  and  glo- 
ry of  it.    To  him  be  praife  for  ever. 


SERMON    XVIL 

Ifaiah  liii.  2.     For  he  foall  grow  up  befcre  him  as  a  tender  plant ^  and  as  a  root  cut  of  a  dry  ground :  he. 

hath  no  form  nor  comelinefs  \  and  when  wejhallfee  himjbere  is  no  beauty  that  wefljould  defire  him* 
Verfe  3.     He  is  defpifed  and  re  jetted  of  men>  a  man  of forrows,  and  acquainted  with  grief  \  andw& 

hid  as  it  roe  our  faces  from  him  \  he  was  defpijed>  and  we-  efteemed  him  not, ' 

IN  the  former  Verfe,  the  prophet  hath  afTerted  To  open  the  words  a  little,  we  fliall  firft  con-, 

the  rarity  and  fcarcity  of  believing  the  gofpel,      iider  the  matter  of  this  reaion,  .and  then  the  con- 


and  receiving  of  jefus  Chrift  offered  therein  ; 
Who  hath  believed  our  report?  faith  he,  Who  hath 
made  Chrift  welcome?  And  to  whom  is  the  arm 
cf the  Lord  revealed?  To  whom  hath  this  gof- 
pel been  made  effectual  by  the  power  of  God  for 
the  engaging  of  their  hearts  to  him  ? 

In  thefe  two  Verfes.3\iQ  gives  a  reafon  as  it  were 
of  this,  which  runs  upon  thefe  two,  1.  The  low  ' 
appearance  of  our  Lord  Jefus  Chrift,  inrefpefl  of 
his  outward  condition  *,  it  hath  no  outward  beau- 
ty, fplendor  nor  greatnefs  to  commend  it ;  but  is 
attended  with  much  meannefs,  and  with  many  af- 
flictions. 2.The  itching  humour  of  men,  who  are 
taken  up  with  worldly  grandeur,  or  greatnefs 
and  glory,  and  make  little  account  of  any  thing 
that  wants  that;  as  if  he  laid,  It  is  no  wonder 
that  Chrift  get  few  to  believe  on  him,  and  that 
few  receive  this  gofpel;  for  he  will  not  gome  With 
xftuch  worldly  pomjxand  grandeur,  which  the 
men  of  the  world  greatly  affect^  and  are  xnuch 
♦s&enup  with* 


fequence  of  it ;  or  what  influence  it  hath  on 
mens  offending  at  Chrift,  and  continuing  in 
their  unbelief:  only  we  lhallpiemit  twoor  three 
words  to  both. 

That  which  we  premit,  Fir/},  is  this,  That  the 
He>  that  is  here  fpoken  of,  is  our  Lord  Jeus 
Chrift,  who  in  the  ;  'ew  Teftament  hath  this  text 
applied  to  him  ;  for  albeit  there  be  no  He  fo  ex- 
prefly  mentioned  in  this  chapter  before,yet  in  the 
13th  Verfe  of  the  former  chapter,  to  which  this 
relates,  the  He>  that  is  fpoken  of  here,  is  called 
the  Lord's  Servant ;  and  it  is  faid  of  him,  that  He 
fhallbe  exalted  and  extolled. and  made  very  high: 
And  it  is  not  unu  ual  to  fpeak  of  Chrift  finguiar- 
ly  by  a  relative  without  an  antecedents  Cant. 1.2*  . 
Let  him  kifs  me  with  the  Yiffes  of  his  mouth  ;  be- 
caufe  Chrift  to  believers  is  fo  lingular  an  One,thafc 
whenever  he  is  fpoken  of  by  way  of  eminency 
and  excellency,  as-  here,  they  cannot  miftake 
iUBfe  or  take,  another  for  hiai*  ~  %dlfo  This  want 


$3  Jfaiah  ^. 

of  form  and  esmelinefs  is  not  to  be  underftood  of 
any  perfonal  defecft  in  our  Lord's  humane  nature, 
but  in  refpeft  of,  and  with  reference  to  the  trait 
of  his  life,  and  what  accompanied  his  humiliati- 
on, to  wit,  that  it  was  low  and  mean,  without 
that  external  grandeur,  pomp  and  fplendor  of 
outward  things,  which  the  world  eileem  to  be  ™ 
comelinefs  and  beauty.     idly,  Where  it  is  laid, 

.  He  fl ill  grow  up  before  him,  &c.  it  relates  to 
the  hearers  of  the  report  of  the  gofpel  concer- 
ning him,  or  to  the  man  that  believes  not  the  re- 

.  port  fpoken  of  before  ;  and  fo  relates  to  the 
words  of  the  firft  Verfe,  Who  hath  believed  cur 
report  ?  which  is  certainly  meant  ofthe  man  that 
hears  of  him,  and  to  whom  he  feems^  nothing 
worth,  becaufe  of  his  mean  and  low  outward 
condition  ;  for  if  we  fhould  apply  it  to  God,  we 
cannot  fee  how  it  will  fo  well  infer  the  (cope,  and  . 
be  the  reafon  of  the  unbelief  aiferted  formerly, 
for  which  end  it  is  brought  in  here. 

'We  come  now  to  open,  ilu  words  a  litt  e  ;  and 
here  we  would  know ,  that  thrift's  low  condition 
is  two  wa;  s  fet  down  in  thefe  two  veriest  I.  In 
the  fecond  verfe,  in  re.ff  z&  o;_bis"\vatft  ofthe  a- 
bundance  ofthe  thirry,  of  this  world,  u.  In  the 
the  third  verfe .  in  re'  r  cdt  of  the  acceftion  of  out- 
ward croffes  and  afflictions  ;  for  not  only  doth  he 
want  credit,  refp  &  and  effceem,  but  he  hath 
contempt,  defpite  and  reproach'}  not  only  wants 
he  great  riches ,  but  he  hath  poverty,  and  is  in  a 
poor  and  lov/ve<;-d;tion.  The  firft  verfe  expref- 
feth  him  Iv ,  to  be  no  worldly  great  Man; 

.'th  him  pwitiyely  to  be 
%  1.  Then  thefe  words, 
He  flail,  ?/uw  up  as  a,  plant  out  of  a  dry  gt 
are  expounder'  by  the  words  following,  He  hath 
no  form  nor  comelinefs  ;  for  as  (hrubs 'or  fcrogs 
growing  up  out  of  &\y  ground  cryn  and  wither, 
planted  in  a  fat  foil  are  freih,  fair  and 

r  beautiful;  lo  fhall  it  be  with  Ch rift,  when  he 
cometh  forth,  (faith  the  prop],  yes  of 

thevvorid,  hefha!f  as  if.  :  e  afcrabin 

a  moor-ed^    Our  Lord  had  perfonal  and, much  • 
divine  comelinefs  in  him.,  as" we  may  fee,  fohn  1. 
14.  v, :  the  Word  was  flt*de  ftcjby 

and  dwell  anting  us   and  we  beheld  bn  glory  ,tb~e 
glory  as  ?f  th  ■  vrilj  H.egi  tten  of  i '  full  of 

grace  and  truth  \  but  the  cons  fpoken 

of  is  that   outwafd   ft  ate.  pomp   and    fpli 

\i  grcM  men  in  the  world  ufe  to  have,  which 
Chrifl  wanted  :  .this  is  confirmed  by  the  follow- 
ing words,  And  when  we  flail  Jee  bim,  there  is  no 
'7  thai  we  flould  defire  him.    There  is  in 
men  naturally  a  delight  and  complacency  in  that 
I  to  the  natural  eye  ;  but  (faith 

iwbej  there  fhdl  be  no  iuch  thing,  (ten  in 


Ver.  2,  3v  Serm.  if*    I 

Chrift  when  he  Cometh  ;    and  therefore  no  great     i 
wonder   that  few  believe  en  him.     And  that  he     | 
faith  Wey  it  is  either  according  to  the  phrafe  ufed 
in  fcripture,  to  make  fome  hard  thing  digeft  and      | 
go  down  the  better  with  the  hearers,  whereof  the 
ipeaker  is  not  guilty ;  or  it  is  his  ex pr effing  what      ! 
is  the  humour  generally  in  all  men  naturally  ;  as      | 
iad 'laid,    Had  even  we  who  are  ele&  and 
ore  but  carnal  eyes,  we  would  think 
no  more  of  Ch  ift  t-Van  other   folk  do ;    for  we 
fhoulo  ...  .;  Hon  to  carnal  region. 

The  lecond  thing,  whereby  his  low  condition 
is  fet  out,  is  in  thefe.words,  He  is  defpifed  and 
'.  'fmen.,  &c.  Not  only  fhall  he- want  that 
which  carnal' hearts  and  eyes  feek  and  look  after, 
but  he  fhall  be  Co  very  low,  that  mm  fhall  fet 
him  at  nought,  mock  and  reject  him  :  and  what 
wonder  then  that  he  be  not  believed  on  1  A  Man 
offtr*ws\  as  for  the  trad  of  his  life,  it  fhalt 
be  1  pent  in  forrows  :  and  acquainted  with  griefs 
he  fhall  not  be  a  Man  that  fhall  be  a  ftranger  to 
croffes,  griefs  and  heavin.efs,  but  he  ihall  be  fa- 
miliarly a  quainted  with  them,  and  they  with 
him.  And  we  hid  as  it  were  our  faces  from  htm\ 
a  conjecjiunt  o  tne  former  .♦  as  men  will  not  give 
their' jpuntenance  to  them  whom  they  defpife; 
fo,  faith  he,  we  iba'l  think  ihame  to  fee  or  look 
at  him:  he  ihall  be  the  Ofcje<$  of  mens  contempt 
and  fcorn,  and  we  (hall  not  fo  much  as  counte- 
nance him;  he  fhall  be  de.f p-i fed  and  fet  at  noughfi  i 
byHerod  and  the  Roman  foldiets  and  we  efteem- 
ed  him  not  ;  this  is  we  the  people  of  the  JewSy 
who  owe  him  more  refpe&,  efteemed  him  not : 
and  hence  he  concludes,  that  itis  no  wonder  that 
but  few  believe  on  him.  And  fo  in  the  words  fol- 
lowing he  goes  on  to  defer ibe  his  humiliation, 
and  to  remove  the  oiFence  that  might  be  taken  at 
it,  Surely  he  hath -bom  our  griefs,  &C  as  if  he  had 
faid,  There  is  no  fueh  caule  to  skar  and  ftumble 
at  Chrifl:  for  his  lownefs  and  bafe  outward  condi- 
tion ;  for  it  was  not  for  himfelf,  lout  for  us,  thafc  - 
he  became  fo  low  ;  and  therefore  it  did  not  be- 
come us  to  think  lo  little  of  him.  His  griefs  and 
forrows  are  humane  infirmities,  that  he  fubje&ed, 
himfelf  to  for  our  fake  ;  for  the  wrath  of  God, 
which  he  fufFerd  for  us,  is  fpoken  of  afterwards. 
And  becaufe  there  is  great  difference  betwixt 
Child's  bearing  of  infirmities,  and  our  bearing 
of  infirmities,  he  being  like  to  us  in  all  tilings, 
except  fin  ;  I  ihall,  for  clearing  of  this,  name 
three  diftin&ions  given  by  Divines;  when  they 
difcourfe  of  this  purpofe. 

'  (1.)  They  diftinguifh  and  put  difference  be- 
fwixt  the  takiuf  on  of  infirmities,and  the  contrail* 
ing  of  infirmities;  the  taking  oi\  of  infirmities,  is 

'the 


Serm.  17.  ffaiab'^. 

the  afluming  of  theetfeel:  without  the  cauie,of  die 
infirmity  without  the  finful  defe&  ;  contra&ing 
of  infirmity,  is  the  drawing  on  of  the  defe&,with, 
and  by  the  caufe  :  now,  we  draw  on  the  cauic 
with  the  eife&  ;  Chrift  took  on  the  effett,  but  he 
had  no  finful  defeft  in  him  to  draw  on  fuch  in/iK1 
mities  :  he  might  have  taken  on  the  nature  of 
man  without  the  infirmities,  if  he  had  fo  pleafed  ; 
but  he  took  on  the  nature  and  infirmities,  with- 
out the  caufe.  (2.)They  diftinguifli  betwixt  thefe 
infirmities  which  are  limply  natural,  fuch  as 
a  man  might,  have  had,  though  he  bad  never  fin- 
ned ;-and  thefe  infirmities  which  flow  from  man's 
nature,  as  fallen  and  corrupted.  The  fir  ft  fort  may 
be  called  Paffive,  and  lock  to  fuffering,  as  to  be 
hungry,  thirfty,  weary,  fen  able  of  that  which 
hurts  the  body  :  The  fecond  lort  may  be  called 
tfftive,  and  are  finful,  as  flowing  from  fin,  and 
fending  to  fin;  as  inclination  to  ill,  andindifpo- 
fition  to  good;dulneis  as  to  the  uptaking  of  God's 
mind,  &c .  Our  Lord  took  on  the  firfl  fort  of  in- 
iirmities,  that  are  fimply  natural,  and  may  be 
without  fin  ;  'but  he ^w as  free  of  the  other,  that 
imply  corruption  in  the  nature  ;  He  was  in  all 
points  tempted  like  as  we  are,  jet  without  fin, 
faith  the  Apoflle,  Heb.  4.  I<>.  (3.)  They  di- 
ftinguifli infirmities,  in  thefe  that  are  called  na- 
tural and  commm  to  all  men  as  men,  and  thefe 
that  are  per  final  and  a?quired,  as  flowing  from 
fome  dete&  in  generation,  or  are  drawn  on  by 
fome  intemperance,  gro'fnefs  in  the  life  and  con- 
vention ;  as  fome  families  are  fubjeft  to  difeafcs 
that  come  by  generation  ;  others  draw  on  dif- 
cafes  by  whoredom,  drunkennels,  and  the  like: 
now  our  Lord  was  free  of  thefe  laft,  becaufe,  be- 
ing conceived  by  the  Holy  Ghofl:  in  the  womb  of 
the  virgin,  there  was  ho  defeat  in  his  generation  ; 
and  being  blamelefs  in  his  life  and  converfation, 
he  could  acquire  none  of  thofe  infirmities  :  and 
therefore  the  infirmities  which  he  bare  are  of  the 
firft  fort,  that  is,  fuch  as  are  common  to  all  men, 
and  to  men  as  men.  And  hence  we  think  it  pro- 
bable, which  fome  fay,  that  as  our  Lord  was  not 
fick,  fo  he  was  not  capable  of  ficknefs,  being  fo 
perfeft  in  his  conftitution  or  complexion ;  which 
makes  for  the  glory  of  grace,  and  faith,  That  our 
Lord  behoved  to  die  a  violent  death,  there  being 
no  principle  in  him  tending  to  a  natural  death, 
tho'  notwithftanding  he  died  moil:  willingly  to  fa- 
tisfy  juftice  for  finners.  And  this  may  ferve  to 
explain  thefe  words,  That  be  was  a  man  of  for- 
tjows,  and  acquainted  with  grief- 

We  come  now  to  cbferve  fome  things  from  the 
words.  And,  \fly  From  the  condition  our  Lord 
is  deferibed  to  come  to  the  world  in,  obferve, 
That  the  Me&ah,  the  Lord's  Servant  that  was  to 


Ver.  2,  5.  g$ 

redeem  his  people,  Was  t«  become  Man  »,  this  is 
here  fuppoied  and  prophefied  of,(  as  thefirft  (lej* 
of  his  humiliation,  he  is  called  a  Man  ;  and  it  is 
an  aggravation  of  it,  that  he  was  to  be  a  Man  cf 
forrows  :  or,  taking  our  Lord  Meffiah  to  be  al- 
ready come,  we  may  take  the  Observation  thus  ; 
That  the  Lord  Jefus  Chrift, the  eternal  S  n  of  the, 
eternal  Father t  is  alfo  a  true  andreal  Man  :  A 
common  truth,  yet  a  truth  fundamental  to  the 
gofpel,  whereofwe  are  not  to  think  the  lefs  or  the 
worfe,  becaufe  it  is  a  common  truth  ;  When  the. 
fulnefs  cf  time  came  (faith  the  Apoffcle,  Gal.  4. 
4.)  God  frat  forth  his  Son,  made  of  a  woman% 
made  under  the  law  :  Who,  as  it  is,  Phil,  2.  6. 
thought  it  no  robbery  tc  be  equal  with  God,  yet 
took  upon  him  the  Jhape  of  a  fervant,  and  was 
made  in  likenefs  of  men  ;  and  being  found  in 
fafluon  as  a  man,  be  humbled  bimfelf,  and  be- 
came obedient,  &c.  So4  Heb.  2.  14.  'tis  faid  of 
him,  That  firaf 'much  as  the  children  are  par- 
takers ef  flejb  and  blood,  be  alfo  himfelf  like- 
wife  took  part  of  the  fame,  &c.  And  v.  II.  Both 
be  that  fanttifietb  and  they  that  are  fantlifiett 
are  all  cf  one,  for  which  caufe  he  is  not  afijamedr 
to  caUthem  brethren,  And,  v.  16.  He  took  not  oft 
him  the  nature  of  angels,  but  be  took  on  him 
the  feed  of  Abraham;  wherefore  in  all  things 
it  behoved  him  to  be  made  like  unto  his  brethren* 
He  was  made  even  like  unto  us  in  all  things,  ex- 
cept fin.  And  if  we  look  to  the  way  of  grace, 
there  was  good  reafon  for  this,that  the  Redeemer 
of  finners  behoved  to  be  Man,  1.  If  we  confider 
the  inter  pofed  or  adjoined  threatning  to  the  co- 
venant of  works,  The  day  thou  eatefl  thcu  Jball 
furely  die ;  there  muft  be  a  fatisfa&ion  to  jullice^. 
and  the  curfe  threatned  mull  be  born.  2.  The? 
curfe  muft  be  born  by  man  ;  the  nature  that  fin- 
ned mud  die,  the  party  offending  mud  fatisfy  in 
his  own  perfon,  or  in  a  cautioner.  And,  3.  By 
our  Lord's  b~comingMan,  (i.)He  came  to  have  a 
right,  as  being  near  of  kin  to  firm,  rs,  to  redeem 
them.  And,  (2.)By  this  the  law  hath  right  to  pur- 
fueand  exaft  the  debt  of  him.  A nd .  (3.) By  this, 
grace  hath  accefs  to  commend  the  Redeemer  of 
finners  to  finners,  Heb.  2.  17,  r8.  &  4.  15,  1 6. 
Wherefore  in  all  things  it  bfh.ved  him  to  be  made 
like  unto  his  brethren.that  he  might  be  a  merciful 
arid  faithful  High  Prictf,  &c.  And  that  we  have 
fuch  aJRedeemer,  it  makes  God, to  fay  fojtryftable, 
and  grace  to  have  a:ce(s,  1  T/w.2.5.  There  is  one 
God,  and  one~  Mediator  between  God  and  men9 
the  Man  C/jrifl  Jefus ;  and  tlvs  gives  man  accefs 
to  ftep  in  to  God.  (4.3  i  his  makes  the  myflery 
of  godiinels  to  ihine  the  more  radiantly,  and  the 
wifdom  and  love  of  God  to  fhine  the  more  cort- 
N  fpi-  - 


$p  Ifalah  ^ii 

fpicuoufly  thorow  it,  i  Tim.  3.  \6.  Without  con- 
iroverfy,  great  is  the  mj'Jlery  of  godlinefs,  God 
tnanijefted  in  the  fiejl).  And  John  1. 1 4.  The  Word 
was  made  flejl),  and  dwelt  among  us\  and  rve 
beheld  his  glory,  &c. 

Ufe  \ft,  It  ferves  to  be  a  prop  and  foundation 
to  our  faith.  We  may  fey  of  this  truth,  as  the 
Apoftle,  fpeaking  of  the  refurre&ion,  1  Cor.  1.15. 
Jays,  //  Chrift  be  not  rifen,  then  cur  preaching  is 
vain,  andyiur  faith  is  vain  :  '  If  Chrift  were  not 
Man,  our  preaching  and  your  hearing  were  in' 
.  vain.  1.  By  this  we  have  an  evidence  that  our 
Lord  isthetrueAfy7w£,who  was  to  become  Man.' 
2.  By  this  we  fee  a  clear  way  how  he  was  liable  to 
our  debt,  and  how  his  fatisfa&ion  is  communi- 
cable to  us.  And,  3.  In  this  alfo  we  fee  a  main 
and  moil  attraftive  argument  to  draw  finners  in- 
to Chrift  for  the  a&ual  application  of  his  pur- 
chafe  :  our  Lord  Jefus  is  Man,  our  Brother,  and' 
made  of  woman,  made  under  the  law  ;  O  !  this 
■puts  a  fweetnefs  and  lovelinefs  on  the  Mediator, 
to  commend  him  to  finners,  for  the  ingaging  of 
their  hearts  to  him. 

And  therefore, as  afecond  ufe  of  it,Seeing  thens 
is  a  Man  Mediator,  1.  We  pray  pray  you,  men 
and  women,  negleft  not  fuch  a  falvation  as  is  to 
be  had  by  his  becoming  Man ;  but  let  this  argu- 
ment prevail  with  you  to  make  ufe  of  him,  that 
he  is  a  true  Man  :  and  we  may  fay,  when  this 
Son  of  man  comes  in  the  clouds  to  judge  the 
world,  it  will  be  one  of  the  greateft  aggravations 
of  the  fin  of  unbelievers,  that  he  came  thus  low 
2S  to  be  a  Man  for  the  good  of  men,  and  yet  was 
not  made  ufe  of  by  them.  2.  Sinners,  that  would 
he  at  him,  may  on  this  ground  be  confident  and 
cheerful :  The  Steward  of  grace  is  a  Friend,  he 
is  a  Man3  their  Brother,  and  claims  kindred  to 
them,  that  honeftly  aim  to  do  the  will  of  his 
Father  ;  Wbofever  Jhall  do  the  will  of  my  Father , 
faith  he,  Mat.  12.  the  fame  is  my  brother ,  fifter 
and  mother.  Sinners  wrong  Chrift  and  them- 
ielves  oft-times,  when  they  fear  at  this  cordial 
confo-ation  that  by  Chrift' s  becoming  Man  is  al- 
lowed on  them  :  indeed  if  we  were  immediatly 
to  go  to  God,  who  is  a  confuming  fire,  it  were 
no  wonder  that  we  flood  at  a  diftance  ;  but  when 
God  is  in  the  Mediator  Chrift,  God-man  to  re- 
concile the  world  to  himielf,  as  the  word  is, 
nCor*  6..  Let  us>  as  the  apoftle  faith,  Heb.4.. ult. 
tome  baldly  unto  the  throne  cf  grace,  that  we 
tnay  obtain  mercy ',  and  find  grace  to  help  in  time 
of  need.  O  !  make  this  ufe  of  it,  becauie  lie  is 
a  Friend  that  fits  on  the  throne. 

idlyy  Obferve,  That  our  Lord  jefus  did  not 
cnly  become  Man,  but  a  Man  in  an  exceeding  low 
smd  afflifted  unditm,  Jt  bad  been  much  to  ths 


Ver.  2,  3-.  ^  Serm.  17* 

Son  of  God  to.havecome  in  the  fliape  of  a  Man, 
tho'  he  had  been  Emperor  of  the  whole  world, 
but  he  thought  not  that  meet  \  for  finee  it  was 
his  errand  in  his  firil  coming,  not  to  judge,  but; 
to  lave  the  world,  he  came  not  to  be  miniftred 
unto,  but-to  mim{ler|.  arid  therefore,  John  12. 
12.  he  wafheth  the  feet  of  his  difciples.  W~ 
may  take  both  the  branches  of  the  doarine  to-» 
gether  ;  our  Lord  Jefus  not  only  became  Man, 
but  he  was  a  Man  without  all  worldly  grandeur 
and  pomp,  in  a  low  and. mean  condition  ;  and  not 
oniy  did  'he  want  that  grandeur,  but  he  had 
much  afRiclion..  lhame  and  forrow  in  the  place 
of  it.  Need  we  to  prove  this?  Any  who  are 
acquainted  with  the  hiftory  of  the  Gofpel  know 
it:  he  was  for  the  whole  tradl  of  his  life,  not 
only  in  a  low  condition,  but  a  Man  of  forrows,; 
griefs,  and  affli&ions ;  under  much  perfec- 
tion, contempt  and  reproach.  We  might  in-' 
ftancethis,  1.  In  his  birth,  2.  In  his  life,  and 
3.  In  his  death.  The  meannefs  and  lownefs  of 
his  condition,  and  the  affli&ions  he  met  with, 
appear  clearly  inallthefe,  wherein  ye  may  be- 
hold the  glory  of  grace  and  of  truth;  for  the 
more  low  he  became,  the  more  doth  the  glory 
of  grace  fliine,  and  the  more  alfo  doth  the  glo- 
ry of  truth,  in  that  he  fulfilled  all  righteoufnefs. 
Ci.)  Then,  for  his  low  condition;  and  that, 
1.  In  his  birth,  He  was  not  born  of  any  of  the 
greateft  queens  ;  however  the  birth  of  Mary  was 
noble,  yet  fhe  was  in  a  mean  condition,  for  the 
time  efpoufed  to  a  carpenter  ;  he  was  not  born 
in  a  great  palace,  but  in  a  common  inn,  which 
too  being  taken  up  with  guefts,  his  mother 
was  thruii  out,  or  conftrained  to  betake  hsrfelf 
to  a  ftabie,  where  our  blefTed  Lord  is  brought 
forth,  and  laid  in  a  manger,  xrib  or  ftall,  out 
of  which  the  beads  eat  their  meat,  for  his  cradle ; 
there  the  Lord  and  Heir  of  all  things  is  laid, 
and  hath  no  other  cradle,  neither  was  the  room 
hung  with  rich  hangings  and  tapeftry,  as  the 
rooms  of  great  ones  ufe  to  be.  2.  In  his  life 
he  was  low  :  for  no  fooner  is  he  born,  but  his 
mother  is  forced  to  ilee  away  with  him  to  Egypt ; 
he  dare  not  be  feen  :  And  when  he  returns,  he  \ 
cohabits  with,  and  ferves  his  fuppofed  father 
and  his  mother,  was  -obedient  to  them,  ran 
their  errands,  and  wrought  their  work  ;  there- 
fore he  is  called, .Mark  6.  the  Carpenter;  there 
is  no  outward  nor  worldly  pomp  and  grandeur 
here  ;  and  thus  he  was  for  the  fpace  of  30  years  : 
and  then,  when  became  to  his  publick  miniilry, 
he  hath  no  great  folks  for  his  his  followers 
and  ,diiciples,  but  a  few  poor  fifher-men  ;  over 
and  above  whom  he  exalts  not  hitnfelf  leftily, 

but 


Serm.  17.  #*"*£  **■ 

but  humbles  himfeif  to  wafh  their  feet,  and 
to  ferve  them.  And  to  hold  this  forth  a  little  fur- 
thef,ye  may  take  notice  of  fome  fcripture-expref- 
fions  to  that  purpole  ;  as  namely  that  of  Luke, 
Chap.  9.  j%. Foxes  have  holes, and  the  birds  of  the 
air  have  nefisy'but  the  Son  of  man  hath  not  where 
to  lay  his  bead;  That  ofjM#,Chap.  1.  io,iuHe 
was  in  the  world,and  the  world  was  made  by  him, 
and  the  worldknewhim  not]  he  came  unto  his  own, 
and  his  own  received  him  net*  Tho'  he  could  have 
made  a  thoufand  worlds  at  a  word  ;  yet  fo  low  was 
he,  that  he  bad  not  afoot  of  ground  to  lay  claim  to, 
or  to  lean  his  blefTed  head  on  :  and  if  we  look  to 
Luke  8.  we  will  find  that  he  was  provided  for  in 
his  neceffity  by  fome  few  women,  fuch  as  Mary 
Magdalene, Jo  anna,  Suf anna  and  others,  who  mi- 
niflred  to  him  of  their  fubjlance :  He  Jived  upon 
the  charity  of  others  5  and  yet,  2CV.8.  %.By  bis  po- 
verty be  made  many  rich:  And  when  he  went  from 
place  to  place,his  diet  was  often  a  feeking, neither 
do  we  read  of  any  great  cheer  he  had,  but  of  fome 
barley-loaves  and  fifties;  and  often  the  difciples 
were  fent  to  feek  for  meat  to  him.  And,  3.  When 
it  comes  to  his  death,  O  how  very  low  is  he 
brought  there  !  When  he  is  crucified,  they  hang 
feimup  betwixt  twothieves,as  the  moft  notorious 
malefa&or  of  the  three;  and  he  could  hardly  come 
under  greater  reproach  than  was  caft  upon  him 
at  his  death  :  And  as  a  dead  Man,  being  really 
dead,he  is  laid  in  the  grave  and  buried,as  if  death 
had  gotten  the  vi&ory  over  him  ;  and  fo  he  dies 
a  moft  ihameful  death,  after  he  had  lived  a  moft 
mean  and  abjeft  life. 

(2.)  For  his  affli&ed  condition,  it  is  clear,  if 
we  cor.fider,  what  troubles  did  accompany  him 
in  his  life,  and  at  his  death.  No  fponer  was  he 
born,  but  (as  I  faid)  he  is  perfecuted  by  Herod, 
fo  that  himfeif  and  his  parents  muft  needs  flee 
down  to  Egypt  ;  and  they,  being  but  poor  folks, 
behoved  in  fo  long  a  journey  to  meet  with  ma- 
ny difficulties  :  that  they  were  but  poor,  may  be 
feen  by  Mary's  offering  after  her  purification. 
And  when  he  came  forth  in  his  publick  miniftry, 
at  his  very  entry  to  it,  he  was  moft  terribly 
tempted  of  the  devil,  taking  occafion  of  his  hun- 
ger alter  long  faftiflg  ;  and  all  along  the  exercife 
of  it,  what  contradiction  did  he  meet  with  from 
the  Scribes  and  Vharifees  ?  How  did  he  travel  on 
bis  feet  from  place  to  place  ?  often  fubjeft  to  wea- 
riaefs  and  fainting;  fometimes  men  will  not  fo 
much  as  give  him  lodging,  which  he  fuffers  pati- 
ently, vind  rebukes  his  difciples  for  their  impati- 
ence and  prepofterous  zeal,X#&e  9.  Many  calum- 
nies and  reproaches  were  caft  upon  him  ;  He  was 
called  Beel^ebub.a  deceiver,  a  friend  of  publicans 
and  fw&crs  •'  How  did  fome  of  his.  friends  ac- 


Verfe  1,  ££ 

cording  to  the  flefh  fnarl  at  him,  and  offef  to  bind 
him  as  a  mad- man  ?  What  (plots  and  confpiracies 
were  laid  and  made  to  take  away  his  life?  And 
when  it  came  to  the  upfhot  of  a\],Peter  fhametul- 
ly  denied  him,  and  all  the  other  difciples  forfook 
him'and.  fled:  Many  other  things  befel  him,as  may 
be  feen  in  the  hiftory  of  his  furferings,written  by 
the  evangelifts.We  read  that  he  wept  thrice,to  let. 
us  know  that  it  was  his  frequent  and  familiar  ex- 
ercife; and  a  little  before  his  death  we  read  that 
he  was  in  a  great  agony,  and  did  therein  fweat 
blood,  and  offered  prayers  with  ftrong  cries  and 
tears  :  but  we  read  not  that  he  did  laugh,  or  that 
ever  any  worldly  mirth  was  found  in  him ;  which, 
clearly  makes  out  this  '  truth, *Tb  at  he  was  a  Matt 
of  forrows,  and  acquainted  with  grief. 

For  Ufe,  It  would  take  the  tongues  of  men  an<£ 
angels  to  fpeak  of  it,  it  being  the  moft  remarka- 
blefand  foul-refrefhing  fubje&that  ever  the^world 
heard  of,  even  that  of  which  the  angels  fing,Z«fca 
2.  10,  11.  Good  tidings  of  great  joy  which ijhall  be 
to  all  people,  that  unto  you  is  born  in  the  city  of 
David  a  Saviour,  which  is  Chrifi  the  Lord.  An& 
thisjhallbe  afign  toyeu,yejhallfind  the  babe  wrap- 
ped in  fwadling- clothes,  lying  in  a  manger.  Sure 
we  ihould  notfing  lefs,but  more  than  angels,men 
being  more  concerned  than  angels  in  thele  things; 
and  therefore,  ifly  Behold,  believe  and  wonder, 
that  he  that  was  rich  became  poor, that  we  through 
his  poverty  might  be  maderich\  Thztbe,tbat  was 
Lord  of  all.became  Servant  to  all !  That  h<z,\tha£ 
was  the  infinite  God, the  exprefs  image  of  his  Fa- 
thersperfon,and  thought  it  no  robbery  to  be  equal 
with  God, yet  humbled  himfeif  and  became  of '  n* 
reputation, an  A  took  on  him  the  form  ofaServant% 
&c.  Behold  (we  fay)  believe,  and  wonder  at  this*' 
1.  In  refpe&  of  the  caufe  it  came  from,  to  wit, 
everlafting  love  :  he  did  and  fuffered  all  this 
moft  willingly,  there  was  no  conftraint  on  him  ; 
but,  as  it  is,  Ffah  40.  He  delighteth  te  do  his  Fa- 
tbers  will ;  he  had  power  to  lay  down  his  life* 
and  to  take  it  up  again.  2.  In  refpe&  of  the  end  t 
It  was  not  to  add  to  his  own  glory ;  for,  a& 
God,  his  glory  being  infinite,  it  was  not,  nei- 
ther is  capable  of  diminution  or  addition  :  but 
he  become  poor,that  we  might  be  made  rich  ;  he 
was  a  Man  of  forrows,  that  we  might  be  made  tot 
rejoice  ;  he  wept,  that  we  might  laugh  ;  he  wan- 
ted, that  we  might  have  :  Is  not  this  love,  (loop* 
ing  thus  low,  to  be  wondered  at  ?  Was  there  c- 
ver  the  like  heard  of,  that  God,  the  great  Party 
oflfen Jed>ihould  come  fo  low  to  recover  the  defpfJ 
cable  parties  offending,  and  that  even  while 
they  were  rank  enemies  to  him  f  God  comment 
detb  his  love  to  us,  faith  the  apoftlc,  &>#/,  5.  %• 
N  2  th»t 


fl  Ifuiah  ^3. 

that  while  xfi  were  yet  [inner  s,  Chrifldied  for  rts: 
and  faith  himfelf,  John  15.  Greater  love  hath  no 
man  than  this,  that  a  man  lay  down  bis  life  for 
his  friends',  but  when  we  were' enemies,  Chrifl 
died  for  us*  Were  it  then  an  undatable  ufe  of 
this  do&rine,  to  be  beholding,  believing,  and 
wondring  at  his  love,  and  to  be  often  thinking 
and  faying,  What  is  man,  that  Gtd '  jh:uld  he  jo 
tnindful  of  him ,  as  to  fend  tfee  Heir  of  all 
things,  his  own  Son,  into  the  world,  as  his  great 
AmbalTador  and  Commiifioner,  to  negotiate  a 
peace  betwixt  himielf  and  rebel-iinners,  which 
he  was-  to  purchase  by  becoming  fo  very  low, 
and  by  Suffering  fo  very  touch  ? 

ld>iy,  See  in  this  the  great  evil  and  hurt  of  fin, 
ana  the  difficulty  of  making  peace  betwixt  God 
and 'a- firmer  who  hath  provoked  God  :  is  it  a 
little  matter,  that  made  our  Lord  condefcend  and 
ftoop  fo  low  I  O  !  if  folk  knew  the  evil  of  fin, 
and  that,  ere  juftice  could  be  fatisfied,  the  Son 
cfCod  behoved  to  become Man,and  a  deeply  hum- 
blsd  Man  ;  the  fword  of  his  avenging  juftice  be- 
hoved to  awake  againft  him,  and  fmite  the  Man 
that  was  his  Fellow,  rather  than  that  fin  fhould 
go  .unpunifbed,  and  juftice  fhould  want  facisfa- 
<ftion..  Beware  lightly  to  boaft  and  brag  of  mer- 
cy, or  to  think  it  eafy  to  make  your  peace  with- 
*Gcd  ;  And  remember  that  it  is  a-  fearful  thing 
tq  fall  into  the  hands  of  the  living  God. 

'idly,  See  in  this ^  much  condescending  in  our 
Hefted  Lord  Jtfus;  and  a  motive  as  well  as  a, 
copy  of  patience  in  him,  w.ho  is-  content  to  be 
m3.de  of  a  woman,  made  under  the  law,  who  fub- 
snits  himfelf  unto  the  law,  and  takes  on  a  mean  . 
9Sm  affli&ed  ftate  of  life  in  the  world  :  it's  a  won- 
der that  Chrift's  members  fhould  take  fo  ill  with 
a. mean,  furFering  aiid  hard  lot,  feeing  their  lot  is 
feiy  very  far  from  the  contempt,  reproaches,  lor- 
jows,  weights  and  griefs  that  accompanied  their 
Head  and  Lord  ;  and  it's  a  fhame  that  believers 
xnindsand  hearts  fhould  be  let  i'o  much  on.  thefe 
Jtleings,,  that  he,  who  wTas  and  is  their  Lord  and 
!Mafter,  and  the  Heir  of  all  things,,  poflefTed  io 
rktle  of ;  or  that  they  fhould  place  their  happi- 
n^Cs  in  whole  or  in  part  in  the  enjoyment  of  thefe 
tbings,or  their  miit'ry  in  the  want  of  themrmore 
patience  under  the  crofs, under  watchings,weari- 
jBefs5repr-oaches,C2/.  would  become  us  much  bet- 
fte.r ;  o\xr  bleffedLord  Jefus  had  a  great  many  mo. 

S  E  R  M.O  N.    XVIII. . 

Ifaxah  liii.  1*  I'or  ho JhallgroTV,  up--.be fore  him  as  a  tender  plant,  and>&s  areot  cut  of  a  dry  -ground:  h&  • 
hi.th  no  fortpwr  comelintfs  ;  and  wbes.wefhaU  fie  b\m,  there  is  no- beauty  that  we-jhould  drfire  h'm> 
^erfe.:^  Hs,  h  defpifedand  rejett?djfia?ep$  awan.of:fofrcv&y.  and  c&q;ta.i?tted.79iirb  grief ;  and  7^ 

biA  a*  it  ■jrsrj  fgrfffif  f$m  blm  %  be  wm.  Asfi  ';f$&$m&  nc  *jj&msA  bm  mtx ,  U 


Verfe  2,  3.         ^  Serm.  i«.. 

tfhly,  See  this  to  be  not  only  a  motive  to  pati- 

•  ence  in  refpedt  of  outward  thing?,  but  a  ftepping- 
ftone  and  ground' oh  encouragement  to  go  for- 
ward to  Chrift  with  every  want  fpiritual  and  tem- 
poral* It's  much  that  our  Lord  became  Man,  but 
it's  more  that  he  became  a  Man  under  griefs, 
afflictions,  ibrrows>  and  temptations,  and  was 
fubje&  to  death  it  felf  :  and  that  he  hath  bowels 
of  lympathy,  from^xperience  or  thefe  temptati- 
ons, vexations  and  Sorrows,  as  they  are  finlefs, 
as  is  clear  from  Htb,  2.  4.  at  the  clcfe  ;  he  knows 
whathunger,thirft,  poverty  contempt, reproach, 
and  perfecution  are  ;  he  knows  what  it  is  to  be 
fet  upon  with  the  violence  of  a  temptation,  tho' 
there  was  no  fin  in  him  to  comply  with  it. 

<>thly,  See  here  a  molt  real  Saviour,  iince  he  is 
a  furFering  Saviour;  Why  did  our  Lord  become 
thus  low,  but  that  he  might  come  under  the 
curie,  in  the  feveral  degrees  of  it,  for  the  Satisfy  - 
ing  of  juftice  for  our  fins  ?  And  fee,  in  every 
piece  of  Chrift's  iufFering,  a  reality  of  the  grace  ■ 
and  love  of  God,a  reality  in  the  covenant  and  bar- 
gain of  redemption^  reality  in  Chrift's  Satisfying  . 
of  juftice,  and  performing  his  engagement  accor- 
ding to  the  tenor  of  that  tranfaftion  :  And  feeing, 
there  is  a  reality  in  this-  Saviour,  and  in  his  IufFe- 
ring and  fatisfying  of  divine  juftice^  and  in  the 
pri  :e  that  he  paid  to  the  full  ;  Put  not  this  Savi- 
our again  to  openjbame,  as  the  word  is>Hcb.  6. 6. 
Tread  not  the  Son  of  God  under  foot,  neither  ao- 
count  the  Blood  of  the  covenant  an  unholy  thing  ; 
dj  not  dejpite  to  the  Spirit  of  grace,  as  it  is,  Hcb. 
10.  29.,  He  hatlifuffered  enough  already,  let  him 
not  .be  "a  -Sufferer  again  :  O  !  grieve  him  not  by 
your  unbelief,  but  give  him  credit,  by  adventu- 
ring your  fouls  on  him  upon  his  own  terms;  your 
felves  will  have  the  advantage,  and  he  the  glory. 
This  is  the  pure  fimple  truth  of  the  Gofpel  ;  do 
not  only  receive  it  as  a  truth,  but  receive  him  that 
it  holds  forth,  and  let  your  hearts  clofe  with  him, 
and  your  faith  feed  upon  him,wbe  bscamepoorjhat 
ye  through  his  poverty  might  be  made  rich.  Hap- 
py they  for  evermore,whoare  made  rich  through 
his  poverty;  and  mifcrable  are  they,  and  much 
more  miferable  eternally  will  they  be,  whofe 
pra<5Uce  faith,  that  they  think  they  have  another 
way  to  be  happy  than  by  his  furFering  and  fatis- 
fa&ion,  and  in  difdain  <reje<5i-both  him  and  it» 


S*rm.  18.  ,       Ifatah  K. 

IF  our  hearts  werefuitahly  tender,  the  reading 
of  tliefe  words,  knowing  of  whom  they  are 
ipoken,  would  fome  way  prick  and  wound  them  : 
it's  hard  to  determine,  (tho'  it  maybe  we  fhould 
not  make  the  companion;  whether  there  is  more 
orace  in  our  Lord's condefcendence,  or  more  wic- 
kednefs  and  perverfnefs  in  the  unkind  and  evil 
meeting  that  he  gets  from  finners  ;  but  furdy 
there  is  much  grace  on  the  one  fide  in  his  coming 
fo  low,  and  much  wickednefs  and  perverfnefs  on 
the  other  fide ;  for  what  meets  he  with,even  blef- 
fed  Jefus,  who  is  the  glory  and  praife  of  all  his 
taints,  yea  the  bright  nefs  of  his  Father's  glory  ?  he 
is  defpifed  and  rejeBed,  and  we  efieemed  him 
not  \  even  when  he  thus  humbled  bimfelf,  and 
took  on  our  nature,  and  was  and  is  profecuting 
the  work  of  our  falvation,  and  evidencing  his 
grace  in  .an  inconceivable  manner. 

Thefe  are  the  two  things  that  are  fpoken  of 
here,  his  condefcending  to  be  a  Man,  and  a  mean 
.  Man  ;  and,  which  is  yet  more,  a  Man  efforrows 
and  acquainted  with  grief;  which  if  we  bette- 
red, and  knew  really  what  he  were,  that  it  was  e- 
ven  he,  by  whom  all  things  were  created,  who  is 
the  beginning  of  the  creation  of  God,  tkefirft-bcrn 
-  of  every  creature,  yea,  he  fcr  whem  all  things 
-were  created,  for  whole  glory  the  world  and  all 
things  in  it  were  made  and  continue,  he  for  whom 
all  things  are  as  their  laft  end,  and  thro'  whom 
they  are  preferved  in  their  being,  and  governed 
in  their  operations,  and  {hall  be  feen  to  tend  to 
his  glory  in  the  clofe ;  we  would  certainly  won- 
der more  at  this  his  condefcendence  :  And  yet, 
alas  !  it  is  he  that  is  defpifed  and  rejected,  and 
that  we  hid  as  it  were  our  faces  from,  and  would 
not  give  our  countenance  :  It  is  he  by  whom  the 
wrorld  was  made  that  is  defpifed,  and  we  efteem- 
*  ed  him  not :  And  this  is  the  fecond  thing  in  the 
words, which  we  are  now  to  fpeak  to,  even  the  a- 
bominabiy  unfuitable  meeting  that  men  give  to 
our  Lord  jeius,  who  hash  fo  far  condefcended,as 
to  leave  fome  way  his  Father's  glory,  not  to  re- 
ceive a  kingdom  of  this  wrorld,  but  to  be  trode  u- 
pon  in  it  as  a  worm :  he  is  defpifed  and  rejected, 
and  we  will  not  entertain  him,  nor  make  him 
welcome  when  he  cometh  ',  V/e  efteem  him  net. 
Only  take  this  advertifanent,  for  clearing  of 
the  words,  and  for  grounding  of  the  doftrine, 
That  this,  that  is  fpoken  of  Chrift's  humiliation, 
and  manys:  (tumbling  at  it,  is  not  precifely  to  be 
reftri&ed  to.  his  humiliation  in  his  own  perfbn 
only,  and  mens  (tumbling  at  that  -?  for  it  is  given 
as  the  reafon  of  men  their  {tumbling  and  oifend- 
ding  arChrift  in  alltimes-:  But  is  to  be  extend- 
ed to  Chrift  m  his  gofpel  and  ordinances-through-, 
out. all  ages?  and  lb  it  comes  in  as  the  reafon  whyv 


Vcr.  2,  3. .  9.f 

fo  few  believe  on  him.  If  ye  ask  the  reafon  why 
men  do  not  now  believe  and  receive  Chrift  in 
the  offer  of  the  gofpel  ?  here  it  is,  For  we  e- 
ficemed  him  net,  \  or  he  ft  all  grow  up  before  him 
as  a  tender  plant :  he  fhall  be  mean* and  contemp- 
tible-like to  the  men  of  the  world,  and  in  an  at- 
ili&ed  condition  ;  therefore  he  is  not  efteemed, 
therefore  he  is  not  believed  on. 

Thefe  two  are  the  main  dotlrines  to  be  fpokeri 
to  here,  I.  That  Jefus  Chrift,  who  thus  conde- 
fcends  and  humbles  himjelf  for  the  falvation  of 
loft  finners,  is  not  efieemed  of,  but  defpifed  and 
undervalued  ;  which  is  implied  in  the  words, 
When  we  fhall  fee  him,  there  is  no  beauty  that 
we  fbculd  defire  him  \  and  is  more  clearly  hold- 
en  out  in  the  following  words,  He  was  defpifed, 
and  we  efieemed  him  nk.  2.  That  this  undervt- 
luing  and  little  efteeming  of  Jefus  Chrift,  is  the 
great  ground  of  folks  unbelief \  or  the  reafon  why 
men  do  not  believe  on  him-,  even  becaufe  they 
think  him  not  worthy  the  receiving  ;  Two  very 
clear  truth* in  the  words  and  in  experience, 
tho5  as  fad  in  their  confequents. 

As  to  the  ift,  which  is  this.  That  our  Lord  Je- 
us  Chrift  is  ufually  and  ordinarly  exceedingly 
undervalued,  and  little  efteemed  of:  by  the  men 
of  the  world,  to  whom  he  is  offered  in  the  gof- 
pel ;  There  are  two  things  implied  and  fuppo- 
fed  here,  in  and  about  the  do&rine,that  will  clear 
it,  and  be  as  two  reafons  of  it.  1.  That  he  hath 
no  form  nor  comelineis,  and  no  beauty  wherefore 
he  fhould  be  defired  ;  which  holdeth  out  this, 
that  men  are  ordinarly  taken  up?with,  and  feek 
after  worldly  grandeur  or  greatnels,  fplendor 
and  beauty  *,  that's  it  that  filleth  mens  eyes,  and 
is  that  which  Chrift  wanted  :  This.wre  fay,is  one 
reafon  why  Chrift  is  fo  little  thought  of,  even  be- 
caufe  he  cometh  not  with  external  pomp,  obler- 
vation  and  grandeur,  nor  with  great  temporal 
gifts  to  his  followers.  That  which  mainly  is  de- 
hreable  to  natural  men,  is  that  which  hath  earth- 
ly beauty  in  it  ;  a  very1  deceitful  consideration 
and  ground,  thoJ  fuchan  one  as  men  are  often  car- 
ried away  with,  and  therefore  they  defpie  and 
reject  the  Saviour.  2.  Which  is  another  reafon  of 
the  doctrine,  and  alfo  clearly  implied,  That  our 
Lord  Jefus  Chrift's  humiliation  and  coming  1b- 
Iow  for  man's  fake,  his  very  condefcending  and 
{looping  for  their  good,  is  the  great  ground  of 
their  (tumbling  at  him,  and  becaufe  of  that  he 
is  the  lefs  thought  of  ;  even  the  very  height  of 
his  grace,  and  that- great  ftretch  thereof,  that  the 
Son  of  God  became  thus  low  a&  to  become  Mar., , 
a  mean  Man;  and  a  Man  efforrows,  is  ■a'greater 
ground  of  ^umblicg^td  menf  than  if  :fce  -had  ne- 


94  Ifaaiah  fe 

ver  become  thu:Iow.  Nowthefetwo  ;.  g  iup- 
pofed,  and  thus  explained,  the  dottriw  is  clear, 
to  wit,  That  Jefus  Chrift,  that  became  ManJ  and 
performed  the  fatisfa&ion  due  to  the  juftice  of 
God  for  our  fins,  is  ufually  and  ordinarily  dif- 
efteemed  and  undervalued  by  them  to  whom  he 
is  offered  in  the  gofpel.  (i.)  It  wasfo  under  the 
old  teftament,  and  is  fo  likewife  under  the  new  : 
what  is  almoft  all  the  gofpel  fpent  on,  but  to  hold 
out  Chrift  upon  the  one  fide  to  be  a  Man  of  for- 
rows,  and  upon  the  other  fide  to  fhew  that  men 
efteemed  him  not  ?  How  was  he  undervalued  at 
his  birth,  when  his  mother  was  thruft  out  to  a 
{table,  and  he  laid  in  a  manger  ?  and  no  fooner 
doth  he  appear  in  the  exercife  of  his  publick 
miniftry,  but  his  friends  offend  at  him.  and  look 
on  him  as  a  dift  rafted  man,  Mark  3.  his  country- 
men contemn  him,  and  were  offended  at  him, 
Mark  6.  Is  not  this  (fay  they)  the  carpenter,  the 
fon  cfMary,  the  brother  of  James  and  jofes  ?  And 
how  was  he  efteemed,  or  rather  difefteemed  and 
undervalued,  at  his  death  ;  fo  that  it  is  faid, 
JL&s  13.  14.  They  denied  the  holy  and  jufi  One, and 
defired  that  a  murderer  Jbculd  be  granted  unto 
them.  They  rejefted  the  Prince  of  life,  and  choo- 
fed  JBarabbas  •,  and  judging  him  not  worthy  to 
live,  they  cry,  Away  with  him  :  Kence  our  Lord 
faith,  Mat,  11.  Blejftd  is  he  that  is  not  offended 
in  **e,which  infinuates  that  there  were  but  very 
few  to  whom  his  humiliation  proved  not  a  Hum- 
hling-block.  (2.)  If  we  confult  experience,  we 
will  find  this  to  be  true.  How  little  is  he  thought 
of  among  Turks,  amongft  whom  his  precious  name 
is  blafphemed,  tho'  they  pretend  more  refpeft 
to  him  than  meer  heathens  do  ?  How  little  is  he 
thought  of  among  the  Jews,  who  call  him  a  de- 
ceiver !  And  ifwe  come  nearer,  even  to  the  Chri- 
flian  Church,  and  to  fuch  as  profefs  their  faith 
of  his  being  the  eternal  Son  of  God,  equal  with 
the  Father,  that  he  is  Judge  of  quick  and  dead, 
and  they  that  look  for  falvation  through  him  ; 
yet,  if  it  be  put  to  a  trial,  how  few  are  they  that 
will  be  found  to  efteem  of  him  aright ;  fince 
there  are  but  few  that  believe  the  report  that  is 
made  of  him,  but  few  that  receive  him  as  he  is 
offered  in  the  gofpel,  few  that  have  but  fuch 
refpeft  to  him  as  to  prefer  him  to  their  idols, 
and  that  give  him  the  firft  and  chief  feat  in  their 
hearts?  And  ifwe  confider  how  little  eager  pur- 
suing there  is  after  him,  that  he  may  be  enjoy- 
ed ;  and  how  indifferent  folks  are  whether  they 
have  or  want  him  ;  how  many  things  men  dote  u- 
pon  and  prefer  to  Jcfus  Chrift,  as  the  Lord  com- 
plains, Jer.  2.  13.  My  people  have  committed  two 
evils,  they  have  for faken  me  the  fountain  of  living 
totters,  and  have  digged,  to  themfelya  (ifterns* 


Ver-  2,  3;       .1  Serm.  rS. 

even  broken  cifierns  that  can  hold  no  water,  the 
thing  will  be  clear  beyond  all  debate.  We  may 
take  in  another  branch  of  the  do&rine  here,  when 
he  faith,  we  efieemed  him  not;  and  it  is  this,That 
even  believers  are,  in  Co  far  as  unrenewed,  incli- 
ned, and  not  without  culpable  acceffion,  to  this 
fame  fin  of  undervaluing  Jefus  Chrift.  It's  in- 
deed true,  that  the  apoftle  Peter  faith  in  his 
\ft  Epiftle,Cbap.  2.  Vtrfe  7.  To  you  that  believe 
he  is  precious  ;  Which  place,  tho*  it  confirm 
thefirft  part  of  this  do&rine,  that  to  them  that 
believe  not  he  is  net  precious,  but  a  ftone  of 
Humbling,  and  a  rock  of  offence  ;  albeit  that  be- 
lievers, being  compared  with  unbelievers,  have 
fome  precious  efteem  of  Jefus  Chrift,  yet  if  we 
confider  the  corrupt  nature  that  in  part  cleaves 
to  them,  the  degree  of  their  eftimation  of  him, 
and  that  it's  but  very  little  and  low,  in  refpe& 
ofwhat  it  fhould  be  ;  and  the  many  peevifh  fits, 
to's  and  fro's,  up's  and  down's  that  they  are  fub- 
je&  to,  with  the  many  fufpicions  and  jealoufies 
they  have  of  him  •,  fo  that,  tho'  they  were  juft 
now  frefti  and  lively  in  the  exercife  of  their  faith 
and  of  their  eftimation  of  Chrift,  yet  within  a 
little,  even  by  and  by,  they  give  way  again  to 
their  jealoufies  ;  the  do&rine  will  alfo  hold  true 
of  them,  we  efieemed  him  not. 

We  fhall  give  the  fecond  dottrine  (and  then 
fpeak  to  the  ufe  of  both  jointly)  which  is  this, 
That  there  is  nothing  more  culpably  accehVory 
to  the  abounding  of  unbelief  than  the  poor 
thoughts  and  little  eftimation  that  men  have  of 
Jefus  Chrift  ;  The  undervaluing  of  him  is  the 
great  ground  and  reafon  why  they  believe  not 
on  him:  And  on  the  contrary,  if  the  hearers  of 
the  gofpel  had  higher  thoughts,  and  a  more  pre- 
cious efteem  of  Chrift,  and  valued  him  accor- 
ding to  his  unvaluable  worth,  there  would  be 
more  believing  in  him  than  there  is.  When  the 
gofpel  comes  to  invite  men  to  the  wedding,  Mat, 
22.  when  Chrift  is  roofed  and  commended,  as  to 
what  he  is,  what  he  hath  purchafed,  and  what  he 
freely  offereth  to  finners  *,  it's  faid,  that  thofe  who 
were  bidden  made  light  of  it, and  went  aw  ay, one 
to  his  farm, another  to  his  merchandhe,  &c.  When 
Chrift  was  fpoken  of,  and  the  offer  of  life  thro' 
him,  they  undervalued  and  defpifed  it,  and  made 
light  of  the  offer,  and  therefore  turned  their  backs  5 
for  they  thought  more  of  the  houfe,.  oC  the  oxen, 
of  the  farm,  and  of  the  married  wife,  than  they 
thought  of  him  :  Acis  17.  when  Paul  is  preach- 
ing Chrift  at  Athens,  the  philofophers  and  or'a- 
.  tors,  thefe  learned  heads,  defpile  and  difdain 
him,  as  a  fetter-forth  of  fome  ftramge  and  un- 
couth &q4  .'  Jl  we  compare  this  with  it's  con- 
trary, 


Serm.  18.  .    JJalah  }% 

trary,  it  will  be  further  clear,  to. wit,  wherever 
there  is  eftimation  of  Chrift,  it  proves  a  help  to 
faith,  and  a  ground  of  it :  fo,  wherever  Chrift  is 
Hghtlied,difefteemed  and  undervalued;  it  breeds 
in  folk,  and  is  a  ground  to  them  of  thefe  three, 
i.  It  cools,  or  rather  keeps  cool,  their  love  and 
affe&ion  to  him  ;  where  he  is  difefteemed  and 
undervalued,  he  cannot  be  loved  ;  and  people  in 
that  cafe  become  like  thefe  that  are  brought  in, 
Jer.  44.  17.  faying,  It  was  better  with  us  vchen 
we  did  bale  cakes  to  the  queen  of  heaven  :  The 
Lord  is  counted  by  them  to  be  as  a  wildernefs 
and  land  of  darbiefs  5  and  they  fay,  as  ijt  is.Jer. 
2.  21.  We  are  lords,  and  will  come  no  more  unto 
thee.  And  when  men  efteem  not  Chrift,  they 
feek  not  after  him,  they  care  not  for  an  intereft 
in  hirn,  they  truft  not  to  him  :  when  a  man  va- 
lueth  a  pearl,  he  will  readily  fell  all  that  he  hath, 
that  he  may  buy  it;  but  that  which  is  not  eiteem- 
ed,  there  will  be  no  care  to  come  by  it,  2.  It 
Hath  influence  to  obftru&  folks  giving  him  credit, 
which  is  of  the  very  effence  of  faith  ;  io  then, 
wkere  he  is  not  efleemed  of,  he  is  not,  he  cannot 
be  believed  on  ;  The  former  fays,  that  we  will 
not  marry  him  ;  this  fays,  we  will  not  trow  him, 
nor  truft  the  reality  of  his  offer  :  Where  he  is 
not  efleemed  of,  he  is  not  taken  up  to  be  real,  in 
good  earneft,  and  faithful  in  what  he  fays  ;  his 
offers  are  looked  upon  as  having  neither  folidity 
nor  reality  in  them  :  Therefore,  Rev.  if.  thefe 
two  are  put  together,  fir  ft  it's  faid,  BleJJed  are 
they  that  are  called  to  the  marriage  -/upper  of  the 
Lamb  ;  and  then  it  is  fub joined,  Thefe  are  the 
true  and  faithful  fayings  ofGcd:  So  that,  when 
Chri'ft  is  not  elteemed  of,he  is  not  thought  worth 
the  crediting  and  lipning  to;  and  it's  on  this 
ground  that  the  Lord  founds  his  controverfy 
with  his  profefling  people,  Jer.  2.  5.  What  ini- 
quity have  year  fathers  found  in  me,  that  they 
have  gone  far  from  me,  and  have  walked  after 
vanity  tand  are  become  vain  ?  They  undervalued 
his  word,they  thought  him  not  worth  credit.and 
therefore  they  turned  the  back  on  him  ;  the  fame 
is  infinuated  by  the  Lord,Ai*V.  6.  3.  0  my  people, 
what  have  I  done  unto  thee  ?  and  wherein  have 
I  wearied  thee  ?  teflify  againfl  me.  3. This  little 
efteem  of  Chrift  -weakens  hope  or  expe&ation  of 
any  good  that  men  may  have  from  him  :  When 
we  efteem  him  nct,there  is  no  expectation  of  get- 
ting our  need  fuppUed,  and  our  wants  made  up 
by  him,  nor  of  attaining  in  him  the  happinefs 
thatwewouM  be  at;  and  therefore  there  are  no 
ferious  addrefies  made  to  him  for  the  fame :  thefe 
three,  love  to  him,  truft  in  him,  hope  from  and 
through  him,  being  the  prime  graces  in  a  ChrK 
(Han,  v>2ien  they  aje  weakned,  unbelief  jnoft  cer- 


Ver.  2,  3,  "  95 

tainly  in  fo  far  prevatleth  ?  and  it  being  Chrift's 
worthinefs,  and  the  eftimation  thereof,  that  gives 
ground  to  all  thefe ;  then  furey  when  he  is  not 
efteemed,but  undervalued,  thefe  muft  alfo  fail  in 
their  exercife,  and  be  in  utter  nonentry,  where 
he  is  altogether  undervalued.  Now,  laying  all 
thefe  together,  there  can  hardly  be  any  thing 
more  culpably  acceffory  to  the  abounding  of  un- 
belief than  the  undervaluing  of  precious  Jefus 
Chrift  ;  it's  impoffible  that"  he  can  be  cordially 
welcomed,  where  he  is  not  at  all  i-fteemed  of! 

As  fjbrufes  of  thefe  doctrines. they  are  of  large 
extent,  ferving  to  make  manifeft  a  root  of  bitter- 
nefsj  and  a  great  neck-break  of  a  multitude  of 
fouls,  and  which  men  and  women  will  not  eafily 
be  perfwaded  to  believe.  Let  this  therefore  be 
the  firfi  ufe  of  it,  To  difcoyer  a  great  fin  that  is 
incident  to  the  hearers  of  this  gofpel :  Among 
many  other  things  that  may  be  charged  on  them, 
this  is  one,  and  not  the  leaft,  even  little  eftima- 
tion of  Jefus  Chrift  ;  fo  little,  that  when  he  is 
fpeaking,  they  count  him  fcarce  worthy  the  hear- 
ing: hence  is  the  flumbring  and  ileeping  of  fo 
many,  when  he  is  preached  of ;  which  holds  out 
fomething  of  the  nature  of  all  men  and  women. 
This  defpifing,  undervaluing,  and  thinking  little 
of  Chrift,  is  a  fin  that  may  for  a  long  time  cleave 
faft  and  clofe  to  the  hearers  of  the  gofpel,  and 
doth  fo  to  many  to  their  dying  day.  It  may  be 
ye  will  think  this  a  ftrange  and  uncouth  charge, 
and  that  whoever  difefteem  him,  ye  do  certainly 
efteem  him  much ;  but  it  were  better  ye  were 
ferioufly  and  humbly  laying  with  the  prophet 
here,  He  was  defpifed,  and  we  efleemed  him 
not.  There  are  many  who  never  once  fufpe& 
themfelvesas  guilty  o\\  or  chargeable  with  this 
evil ;  for  whole  conviction,  let  me  fpeak  but  a 
few  words :  Is  there  not  fuch  a  bitter  root  in  you?( 
If  it  be  natural  to  all  men  and  women, how  comes 
it  to  pafs  that  ye  are  free  of  it  ?  Is  there  nothing 
of  the^  feed  of  the  ferpent  in  you  ?  and  if  there 
be,  will  there  not  be  hatred  at  the  Seed  of  the 
woman  in  you  ?  Are  ye  any  other  fort  of  hearers 
than  they  were  to  whom  this  is  fpoken  ?  were 
they  not  hearers  of  the  gofpel  as  well  as  ye  ?  nay, 
he  {peaks  here  of  hearers- of  the  gofpel  in  all.  ages, 
and  yet  ye  will  difdain  to  take  with  this  fin,  an4 
will  account  it  to  be  an  uncouth,  if  not  an  unjuffc 
charge  and  imputation,  to  fay  of  you  that  ye  are 
undervaluers  and  defpifers  of  Chrift:  but  the 
reafon  of  it  is  twofold,  the  firft  whereof  is,  Be- 
cause ye  know  not  what  Chrift's  worth  is,  and 
therefore  ye  80  neither  efteem  him,  nor  know 
that-ye  difefteem  and  undervalue  him  ;  whereas 
they,  who  have  won  to  feme  knowledge  of  his 

worth, 


p'5  Ifa'iab  53. 

worth,  are  always,  or  very  often,  complaining 
that  they  cannot  get  him  fuitably  thought  of  and 
efteemed.  The  fecond  reafon  is,  Beeaule  ye  know 
not  your  felves,  and  therefore  ye  take  felf-love 
and  eftimation  of  your  felves  to  be  love  to  him 
and  eflimation  of  him  ;  ye  think  your  felves  fo 
well,  that  ye  cannot  endure  to  think  that  ye  want 
any  grace  or  good  thing  ;  and  eflimation  of 
Chriil  being  a  good  thing,  and  ye  thinking  that 
ye  could  not  hold  up  your  face  and  own  the  re- 
proaching and  defpifing  of  him,  ye  will  not  let 
it  light  that  ye  want  this  grace  and  good  thing, 
a  precious  efteem  of  him  :  But  there  is  no  great- 
er evidence  that  ye  are  lying  under  the  power  of 
the  deceit  and  delufion  of  your  own  hearts,  that 
your  natural  diftemper  and  fever  is  not  cooled 
and  calmed,  but  that  ye  are  dill  roving  in  na- 
ture ;  and  therefore,  tho'  ye  be  living  in  enmity 
at  God  and  Chrift,  yet  ye  cannot  be  made  ien- 
fible  of  it.  We  really  think  it  fomewhat  ftrange, 
that  men  and  women  fhould  live  twenty,  thirty, 
forty  or  fifty  years  under  the  gofpel,  and  yet 
never  be  brought  to  groan  under  this  enmity, 
nor  to  lay  to  heart  this  fin  of  undervaluing  of 
Chrift :  But  if  it  be  a  truth  that  none  naturally 
do  love  and  efteem  him,  then  certainly  many  of 
you  are  grcfty  miilaken,  that  think  ye  efteem 
highly  of  him;  Ah  !  your  fancied  efteem  or  him 
will  be  counted  an  undervaluing  of  him. 

And  if  ye  ask,  What  is  that  to  undervalue 
-Chrift  ?  or,  When  is  he  undervalued  ?  I  anfwer, 
He  is  undervalued,  1.  When  he  is  not  matched 
with,  or  married  ;  when  the  match  with  himfelf, 
whereof  he  maketh  offer,  is  not  clofed  with  upon 
Lis  own  terms  :  For  what  I  pray  can  hinder  the 
ending  of  a  bargain,  or  finifhing  a  matriage-con- 
tra&,  efpecially  when  it's  fo  full,  free,  and  rich 
en  the  Propofer  and  Suiter's  part,  but  either  that 
folk  think  it  is  not  fit  for  them,or  that  they  think 
nothing-  of  it  at  all  ?  and  this  is  it  that  hinders 
clofing  with  Chrift,'  Mattb.  22.  They  made  light 
cfit.and  went  atoay^c  and  Pfal.  81.  My  people 
would  pot  hearken  to  my  voice ,  and  lfrael  would 
none  of  me,  2.  When  any  thing  is  made  equal  to 
Chrift,much  more  when  any  thing  is  preferred  to 
him,he  is  undervalued  and  not  efteemed  of;  when 
he  gets  little  or  none  of  folks  care  &  labour,  little 
-of  their  time,  little  of  their  love  and  delight,  few 
or  none  oftheir  thoughts,  &c.  but -they  are  quite 
carried  away  after  other  things  ;  \or  where  the 
treafure  i$, there  the  heart  viilb-e  a'lfo  t  and  were 
Chrift  ourTreafure,&  precious  in  ourefteem,our 
hearts  would  be  more  fet  on  him;  but  it's  ftrange, 
iad,and  even  aftoniihing,  to  think,  how  little  our 
ipirits  are  exercifed  with  the  thoughts  of  Chrift: 
fccw  little  they  are  takea  up  with  longing  for  hira, 


Ver.  2,  3.  #  Serm.   it. 

and  delighting  in  him,  and  yet  we  will  think  that 
we  efteem  him.  3.  Our  Lord  is  undervalued, 
when  he  is  not  made  ufe  of,  and  imployed,  and 
lippened  to,  as  an  able  and  fufficient  Saviour.  If 
there  be  a  learned  and  skilful  phyfician  in  a  city 
in  all  or  mod  difeales,  or  an  able  lawier  to  plead 
all  clufes ;  if  folk  have  difeales  to  be  cured,  and 
caufes  to  be  pleaded,  and  yet  do  not  imploy  fuch 
a  phyfician  or  fuch  a  lawier,  but  go  to  fome  o- 
ther,  tho'  far  lefs  skilful  and  eble,  they  under- 
value him.*  it  is  even  fo  here,  when  folks  have 
many  fins,  and  they  feek  not  to  him  for  pardon  ; 
many,  not  only  temporal  wants,  but  alio  (and 
mainly)  many  fpiritual  wants,  and  do  not  ac- 
knowledge him  in  them,  neither  feek  to  him' for 
fupply  of  them  ;  many  predominant  evils,  and 
they  feek  not  to  him  to  mortifie  them  ;  many 
fnaresand  temptations,  and  they  do  not  make  ufe 
of  him  to  prevent  ard  lead  them  by  them  ;  and 
many  fpiritual  caufes  to  be  pleaded  before  God, 
or  at  his  bar-,  and  they  do  not  imploy  him  as  Ad- 
vocate to  plead  for  them.  4*  He  is  undervalued, 
when  folk  think  not  themfelves  happy  enough  in 
him,  nor  ficker  enough  in  bargaining  with  him, 
and  when  he  doth  not  fatisfy  and  fully  content 
them,  as  if  he  were  yea  and  nay,  and  as  if  all  the 
prcmifes  were  net  yea  and  amen  in  him  :  when 
he  is  not  credited  intirely,and  refted  upon,  he  is 
not  efteemed  of:  hence  he  complains,  John  5.  Te 
will  not  come  to  me  that  ye  might  have  life  :  and 
Mat.  23.  How  would  1  have  gathered  you^and  ye 
would  not!  he  would,  to  fay  Co  with  reverence, 
fain  do  them  a  good  turn,  but  thay  will  not  lip- 
pen  to  him.  O  how  much  of  undervaluing  of 
Chrift  is  there  among  believers,  when  they  hold 
and  draw  with  him,  entertain  jealoufies  and  iuf- 
picions  of  him,  fcarcely  credit  him,  and  when 
they  do  at  any  time  credit  him,  are  in  a  man- 
ner ready  to  take  back  their  word  again  !  How 
often  are  creature-comforts  overvalued  by  them? 
And.  how  often  are  the  confolations  of  God  final! 
with  them?  Thefe  and  many  other  ways  are  they, 
even  they,  in  fome  confiderable  meafure  and  de- 
gree, guilty  of  undervaluing  of  Chrift. 

Ufe  2.  Take  with  this  fin,  acknowledge  and 
feek  pardon  for  it  ;  it  were  a  good  token  of  fome 
tendernefs,  to  be  mourning  tor  enmity  againft 
Chrift,  and  for  undervaluing  of  him,  as  wrell  as 
for  drunkennefs,  fornication,  theft,  or  any  ether 
grofs  fin  :  And  where  that  gracious  and  right 
mourning,  that  isfpoken  o^Zech.  12.  10.  comes, 
it  will  be  in  fpecial  for  this  undervaluing  of 
Chrift  to  the  height  of  piercing  of  him  ;  We 
would  ask  any  of  you  that  think  ye  repent,  if  this 
fin  of  .flighting  him  have  pierced  you,  as  it  did 

thefe 


Sermi  1$.  lfaiah  <$3. 

thefe,^ii.  2.?  It  maybe,  Tome  think  themfelves 
fo  cleanly  and  perfe<ft,  that  ye  have  not  many  fins 
to  mourn  for ;  O  dreadful  miftake !  but  tho* 
ye  had  no  more,  is  not  this  enough  that  ever  there 
Jhould  have  been  enmity  in  your  bofomat  Chrift? 
And  fhould  not  this  prick  you  at  the  very  heart, 
that  ever  ye  ihould  fo  undervalued  him  i  But 
readily  they  that  fee  feweft  fins  in  themfelves, 
will  fee  and  take  with  lead  of  this  fin. 

Ufe  3.  It  ferves  to  be  a  warning  to  all  men  in 
riature  t©  confider  what  their  condition  is.  Do 
ye  that  have  this  enmity,  and  are  undervalues 
of  Chrift,  know  what  is  in  your  hearts  ?  and  do 
ye  confider  what  .pofture  ye  will  be  found  in,  if 
grace  make  not  a  change,  in  the  day  of  Chrift  ? 
ye  will  be  found  amongft  thefe  defpifers  and  ha- 
ters, that  would  not  have  him  to  reign  over  them : 
How  will  ye  dare  to  appear,  or  in  what  poflure 
will  ye  appear  before  him,  when  he,  whom  ye 
•defpifed,  fhall  come  in  the  glory  of  his  Father, 
with  all  the  holy  angels  with  him,  and  fhall  fit 
upon  the  throne  of  his  glory  ?  and  yet  appear  ye 
muft  :  How  will  the  confeience  then  gnaw,  and 
the  heart  be  affrighted  ?  how  will  challenges  wa- 
ken, yea,  (ling  and  prick  you,  on  this  ground, 
that  the  Son  of  God,  the  Heir  of  all  things,  the 
Lord  of  lords,  and  King  of  kings,  who  propofed 
marriage  to  you,  was  undervalued,  and  marriage 
with  him  made  light  of,  and  that  a  thing  of 
nought  was  put  in  his  room  and  place  ?  will 
not  this  be  a  horrible  challenge  in  that  day  ?  and 
if  ye  would  confider  what  will  be  their  pofture 
that  mocked  and  buffeted  him,  and  plucked  off 
his  hair,  that  nodded  with  the  head,  and  cried 
Aha,  and  bad  him  come  down  from  the  crofs, 
that  did  fcourge  him,  and  hang  him  upon  the 
crofs  betwixt  two  thieves  ;  fuch  a  pofture  will 
all  of  you  be  in,  who  have  defpiled  and  dife- 

;   efteemed  him ;  ye  will  meet  with  that  fame  fad 

I  fentence,  Bring  eat  thefe  mine  enemies,  that 
-would  not  that  I  flould  reign  over  them,  and  flay 

1  them  before  me.  O  what  a  ftrange  punifhment, 
fuppofe  ye,  will  that  be,  when  the  Saviour  of  fin- 
ners  fhall  (land  by  and  look  on,  till  he  fee  ,>  ven- 
geance execute    on  finners  that  defpifed  him. 

'  Think  on  it,  for  there  is  fuch  a  day  coming, 
when  ye  will  all  appear  before  him,  and  when 
your  reckonings  will  be  caft  up  ;  fuffer  not  your 
felves  to  be  cheated  into  an  opinion,  that  it  will 
be  accounted  a  little  fin  to  be  found  under  this 
guilt  of  defpifing  Chrift ;  and  let  not  one  of  you 
put  it  off  himfelf,  &  over  upon  another:  they  will 
be  found  defpifers  of  him,  that  would  never  let 
it  light ;  nay,  even  many  that  have  preached 
him,  and  that  would  have  been  angry  at  propbani- 
ty  in  others^  as  may  be  gathered  from  Mat,  7.22. 


Ver.  2,  3.  9£ 

The  4th  Ufe  ferves  to  commend  this  to  you  as 
a  piece  of  your  duty  to  ftudy  to  know  Chrift, 
and  to  have  the  fuitable  impreflion  of  Chrift  and 
of  his  worth,  as  the  great  mea*i  contributive  f 
the  bringing  you  to  credit  him,  and  believe  on 
him,  and  to  the  removing  a  main  obftru&ion  that 
hinders  your  faith,  and  that  is  the  undervaluing 
of  him:  For  if  undervaluing  of  him  be  the 
great  caufe  of  unbelief,  and  that  which  mainly 
obftru&s  faith,  then  theefteeming  of  him,  front 
a  due  impreflion  of  his  worth,  muft  be  a  great 
mean  o£  and  help  to  faith;  ana  the  more  he  be 
efteemed  of,  the  more  will  he  be  believed  o» : 
It  hath  an  attra&ive  vertue,  to  draw  finners  f 
love  him  ;  a  fcrewing  vertue,  to  fcrew  up  the  af-. 
fe&ions  towards  him  ;  and  withal  a  fixing  an! 
cftablilhing  vertue,  to  fettle  and  ftay  the  foul  u- 
pon  him  by  believing  :  the  foul  that,  from  the 
right  Impreflion  of  his  worth,  efteems  of  him, 
knows  that  it  may  lippen  to  him,  for  he  is  holy 
and  true ;  and  hence  it  is,  that  the  great  thing 
that  believers  take  to  ground  their  prayers  u- 
pon,  is  fome  excellency  in  God,  fomeoneor  o- 
ther  of  his  titles  and  attributes  upon  which  they3 
fix,  to  bear  them  up,  under,  and  againft  any 
difficulty  that  prefTeth  hard  upon  them  ;  this 
fixes  alfo  their  hope  and  expectation  of  attaining* 
of  any  good  thing  that  they  want  through  him: 
and  therefore,  upon  the  one  fide,  we  would 
commend  to  you  the  ftudy  of  Chrift's  worth, 
and  upon  the  other,  an  high  eftimation  of  him, 
as  that  which  will  fix  your  faith,  and  love,  and 
hope  on  him  ;  this  we  fee  to  be  in  a  high  de- 
gree in  Paid)  Philip.  3.  I  account  a3  things 
(faith  he)  to  be  but  lefs  and  dung  for  the  excellen- 
cy of  the  knowledge  ofbim,  and  his  tranfeendent 
worth.  Ye  would  not  think  it  loft  labour,  t* 
read  and  ftudy  thefe  places  of  fcripture,  that  fhew 
what  our  Lord  Jefus  is,  in  his  perfon,  natures, 
and  offices,  that  ye  may  have  the  faith  of  his 
Godhead  fixed,  and  may  be  clear  as  to"  the  ex- 
celling fulnefs  that  is  in  him  ;  as  namely  that  «f 
If  a.  9.  6.  lo  us  a  Child  is  born,  to  us  a  Son  is 
given,  the  government  'flail  be  upon  his  flouU 
ders,  and  his  name  (kail  be  called  Wonderful) 
Counfeller,  the  Mighty  God,  the  Everlajiing  Fa-  ■ 
thery  the  Prince  of  Peace,  ofwhofe  kingdom  and 
government  there  flail  be  no  end:  And  to  ftudy 
his  excellent  proprieties,  his  Eternity,  Omnipo- 
tency,  Euthfulnefs,  Mercy,  15  c,  common  to  him 
with  the  Father  and  Holy  Ghoft  ;  and  the  ex- 
cellent qualifications  that  as  Mediator  he  is  re- 
plenimed  with;  being  full  of'grace  and  truth,  and 
in  all  things  having  the  preheminency;  fee  Coh 
1.  John  1,  14.  and  Heb.  u  2,  3.  {5c.  Therein 


$8  Jfalah  <J3* 

why  we  prefs  you  to  this,  is,  not  only  that  ye 
may  have  more  cle-;r  theory  and  contemplation  } 
but  alfo,  and  mainly,  that  your  aife&ions  may 
be  delighted  in  him,  and  that  your  faith  may, 
without  hink  or  hefitation,  come  to  give  him; 
credit..  Ignorance  of  Chrift  breeds. diteilimati- 
©n,  and  difeflimation  makes  you  not  to  give  him. 
credit,  and  thus  ye  are  kept  at  a  dillance  from 
him ;  there  is  no  fludy  more  pleafant,  more 
precious,  and  more  profitable  :  There  is  here 
th.n  a  task  for  you,  that  ask  what  ye  ihall  do  ? 
Even  to  rtt-dd  and  fludy  the  excellency  of  Jems 
Chrifl,  and  to  labour  to  have  it  Well  fixed  in  the 
imagination  of  the  thoughts  of  your  hearts ;  it 
Will give  you  notable  direction  what  to  do,  even 
that  which  is  well-pleafing  to  God,  and  may  be 
▼.ery  profitable  to  you  through  his  blefung. 

Ufe  5.  See  here  the  great  neceffityand  conve- 
Diency.  of  fludying  the  difeflimation  of  Chrifl 
that  is  in  us,  as  well  as  of  fludying  the  worth  that 
is, in  him,  and  what  he  hath  out  of  love  fufFered 
fpr  us;  thefe  two  are  put  together  in  the  text, 
Ifc  being  needful  for  us  to  be  as  well  acquainted 
With  the  one  as  with  the  other.  We  fhall  give 
you  this  ufe  in  two  fhort  doctrines ;  the  fir  ft 
whereof  is,  That  it  is  a  necefTary  duty  for  the 
bearers  of  the  gofpel  to  fludy  throughly,  and  to 
be  convinced  of,  and  clear  in  their  difeflimati- 
on of  Chrifl,  as  well  as  of  his  worth  and  excel- 
lency, becaufe  it  wakneth  up  repentance,  and 
maketh  it  flow,  and  thorowly  humbleth  the  fin- 
Uer,  when  he  findeth  this  defperate  wickednefs 
stnd  perverfnefs  to  be  in  himfeti,  and  maketh  him 
Itindly.  to  lothe  and  abhor  himfelf ;  and  unlefs 
this  dpfperate  wickednefs  be  feen  and  relt,  that 
^reat.  and  bitter  mourning,  fpoken  of,  Zecb.  12. 
10.  will  never  flow  forth. 


Ver.  4,  «;.  Serrn.    19. 

The  id  is,  That  where  folk  have  any  jufr.  efti- 
mation  of  Chrifl  and  of  his  worth,  and  are  ien- 
fible  of  the  evil  of  unbelief,  there  will  alio  be 
fome  fenfe  of  the  fin  of  undervaluing  of  him  ; 
and  the  more  fenfe  they  have  of  the  evil  of  unbe~ 
lief,-  they  will  be  the  more  fen/ib'e  or  their  un- 
dervaluing of  him,  and  will  with  the  propfcet 
here  cry  out,  He  was  defpifed.  and  we  ejieemed. 
him  not.  And  from  both  thefe  ye  may  tee  the 
neceffity  of  ftudying  to  find  out  this  corruption; 
the  fearch  and  difcovery  whereof  will  imignt  you 
in  the  evil  and  perverfnefs  of  )  our  nature,  and. 
fo  deeply  humble  you,  and  a'fo  ferve  highly  .to 
commend  Chrifl  and  his  grace  to  you;  and  with- 
out the  difcovery  of  this  corruption,  it's  im- 
poflible  ever  to  be  humble  thorowly,  or  to  have 
right  thoughts  of  Chrifl:  and  of  his  grace. 

Ufe  6.  It  ferves  to  let  us  fee  the  nrcefiity  of 
believing  in  Ghrifl,and  of  the  imploying  of  him  1 
becaufe  there  is  no  other  way  to  be  free  of  the 
challenges  of  mifprifingandnot  eileemingof  him, 
but  by  receiving  of  him,  and  believing  on  him. 

A  yth  Ufe  may  be  added,and  it's  this,That  the^ 
mo  there  be  that  defpife  Chrifl,  and  the  greater 
difficulty  there  be  in  believing  on  him,  the  more 
reaibn  have  they  to  be  thankful  that  he  graciouf- 
ly  works  any  fuitable  eflimation  of  himfelf  in 
and  brings  them  to  believe  on  him  :  Thefe  who 
have  gotten  any  glimpfe  of  his  glory,  which 
hath  lifted  him  high  in  their  eflimation,  to  the 
drawing  forth  of  their  faith  and  love  after  him 
would  praife  him  for  it :  It's  he,and  only  he,  th;<t: 
opened  your  eyes  to  fee  him,  and  gave  you  that 
eflimation  of  him,  and  circumcifed  your  hearts, 
to  love  him  ;  let  him  therefore  have  all  the  praife 
and  glory  of  it.  This  is  the  word  of  God,  and 
himfelf  blefs  it  to  you  through  Jefus  Chrifl. 


SERMON    XIX. 

Ifaiab.liii.  4..  Surely  he  hath  bora  our  griefs ,  and  carried  cur  forrows  :.  yet  w-e  did  efteem  him 

f\\  icken,  fmitten  of  God,  and.  afflicted, 
y.erfe  5.  But  he  was  wounded  for  cur  tr  an fgr  efforts,  be  was  bruifed  for  our  iniquities:  the  cba^ 

Jfifewcnt  of  our  peace  was  upon  him,  and    with   his  flripes  we  are  healed. 

we  defpifed  him,  and  efleemed  him  not,  even 
becaufe  of  his  lownefs. 

In  the  words  now  read,  and  forward,  the  pro- 
phet lets  himfelf  to  remove  the  offence  that  men 
took  at  our  Lord's  humi'iation,by  mewing  them, 
that  although  he  became  fo  low.  yet  he  was  not 
to  be  the  lefs  eileemed  of  for  that  .*.  And  the 
ground  which  he  lays  down  to  remove  the  of- 
fence, is  is  in  the  firft' words  of  the  text,  which  in 


THIS  is  a  moil  wonderful  fubjedl  that  the 
prophet  is  here  difcourfing  of,  even  that 
Which  concerneth  the  fufferings  of  our  blefTed 
Lord  Jefus,  by  way  of  prediction  feveral  hun- 
dreds of  years  before  his  incarnation  :  It  was 
much  that  he  was  to  be  a  Man  of  forrows >  and 
mtqua'mted  with  grief ;  but  this  was  more,  that.. 
he>  was<  defpifed;  and  we  eftcemcdi  him  noti. 
Xhere  is  wonderful  grace  upon  the  one  fide,, 

that  our  Lord  became  (o  very  low ;  and  wonder--     fttmis  this,.  Thar  there,  was^othing^in  himfelf, 
ft*]  coniemjp^aud^eomit^  on  the.  other;  iide^tbatc  where-- 


Serm.  19.  t        Jfaiah  ^ 

wherefore  he  fliould  nave  been,  brought  fo  low; 
there  was  no  fin  in  him,  neither   was  there  any 
guile  found  in  his  mouth  ;  but  he  was  gracipufly 
pleafed  to  take  on  him  that  which  we  lhould  have 
born:  and  therfbre  men  ought  not  to  ftumb)e,and 
offend  at  his  (looping  to  bear  that  which  would 
with  its  weight  have  crufhed  them  eternally,  and 
thereby  to  make  their  peace  with  God.  In    the 
6.  ver.  he  lhcws  how  it  came  to  pafsthat  he  {loop- 
ed fo  low,  AU  we  (laith  hej  Iikejheep  have  gone 
aftray,  and  turned  every  one  of  us  to  cur  own 
vay,  and  the  Lord  laid   en  him  the  iniquity  of 
us  all:  we  had  loft  ourfelves,   but  God,  in  the 
depth  of  his  eternal  wifdom,  love,  and  good-will, 
found  the  way  to  fave  us  ;  wherein  ('to  fpeak  fo) 
a  covenant  was  tranfa&ed  betwixt  God  and  the 
Mediator,  who  becomes  Cautioner  for  our  fins, 
which  are  transferred   upon  him.     From  the    7 
ver.  to  the  10  ver.  he  goes  on  in  fhewing  the 
execution  of  this  trantaclion,  and  how  the  Cauti- 
oner performed  all  according  to  his  engagement; 
and  from  the  10  ver.  to  the  clofe,  we    have  the 
-promifes  made  to  him  for  his  fatisfadtfon  :  The 
fcope  is,  as  to  remove  the  fcandal  of  the   crofs, 
fo  to  hold  out  our  Lord's  purfuing  the  work  of 
fatisfa&ion  to  the  jullice  of  God  for  ele&  iinners, 
'  and  the  good  fuccefs  he  had  in  it. 

In  the  4.  and  5.  verfes  we  have  three  things  ; 
I.  This  ground  aiferted,  Surely  he  hath  born  our 
griefs,  and  carried  our  forrows.  2.  Mens  enmity 
aggreged  from  this,  yet  roe  did  efteem  himflric- 
ken,  /mitten  of  God,  and  affliftcd  :  In  the  very 
mtan  time  that  he  condefcended  to  ftoop  lo  low 
for  us,  and  to  bear  that  which  we  fhould  have  born, 
we  efteemed  but  little  of  him,  we  looked  on  him 
as  a  plagued  Man.  3.  This  is  more  fully  explai- 
ned, ver.  <j.  But  he  was  wounded  for  cur  tranf- 
grejfuns,  be  was  bruifedfor  our  iniquities;  he  was 
lb  handled  for  our  fins,  &  the  chaflifement  of  cur 
peace  was  on  him,  that  which  made  our  peace  with 
God  was  on  him;  By  hisflripes  we  are  bealed,the 
flripes  that  wounded  and  killed  him  cured  us. 

We  have  here  then  rather  as  it  were  a  fad  nar- 
ration, than  a  prophecy  of  the  gofpe),  holding  out 
a  part  of  our  Lord's  fufferings  •,  yet  a  clear  foun-  . 
dation  of  the  confolaticn  of  the  people  of  God, 
it  being  the  ground  of  all  our  faith  of  the  par- 
don of  fin,  of  our  peace  with  God,  and  of  our 
confident  appearing  before  him,  that  our  Lord 
was  content  to  be  thus  dealt  with,  and  to  give 
bis  back  to  the  fmiters,  and  bis  cheeks  to  them 
that  plucht  off  the  hair. 

We  fhall  clearthewords  in  the  affertion,  which 
will  ferve  to  clear  the  words  of  the  whole  chap- 
ter, and  alio  of  the  doctrines  to  be  drawn  from  it. 
1.  The  thing  that  Chrift  bare,  is  called  griefs 


Ver.  4,  «*.  pf 

and  forrows  \   by  which  we  underftand  the  ef- 
fects that  fin  brings  on  men  in  the  world,  for 
it's  the  fame'  that  in  the  5  verfe  is  called  his  being 
wounded  jcr  cur  trarijgreffi.ns,  and  bruifed  for 
cur  iniquity  ;  it's  a  wounding  that  iniquity  cau- 
feth,  and  meritorioufly  procurtth  :  It's  not  fin  it 
felf,  but  the  effect,  of  fin,  to  wit,  the  punifhment, 
the  iorrow  and  grief  that  fin  bringeth  with  it, 
called  griefs  and  frrews  ,    partly  becaufe  grief 
and  forrow  is  necclfarily  joined  with  fin;  partly 
to  fhew  the  extremity  and  exceeding  grcatnefsof 
this  grier  and  forrow,  and  the  bitter  fruits  that 
fin  hath  with  it.     2.  How  is  it  faid  that  Chrife 
hath  b^rn  and  carried  their  griefs  and  forrows  ? 
By  this  we  underftand,  not  only  Chrift's  remo- 
ving of  them,  as  he  removed  ficknefTes  and  diG- 
eafes,  as  it  is  faid,  Alat.%'.\6,  17.  but  alfo,and 
mainly,  his  actual  and  real  enduring  of  them,  as 
the  phraie   is  frequently  ufed  in  the  fcripturef 
That  man  frill  bear  bis  iniquity,  or  he  fhall  bear 
his  fin,  Lev.  5.  and  many  other  places;  it  felt 
out  a  real  inflicting  or  the  punifhment  that  &m 
deferves,  on  him.     3.  That  it  is  faid  our  griefs, 
and  cur  forrows,  it  is  not  needlefly  or  fuperflu- 
oufly  .et  down,  but  to  meet  with  the  offence  that 
men  take  at  Chrift's  humbling  himfelf  fo  low| 
as  if  he  had  faid,  What  aileth  you  to  (tumble  at 
Chrift's  coming  fo  low,  and  being  fo  afflicted  ? 
It  was  not  for  his  own  fins,  but  for  ours,  that  he 
was  fo  handled  t    And  they  are  called  cur  griefs 
and  forrows,  1.  Becaufe  we  by  our  fins  procured 
them,  they  were  our  deferving,  and  due  to  us  \ 
the  debt  was  ours,  tho'  he  as  our  Cautioner  took 
it  on  himfelf.     2.  Becaufe,   tho'  the  elect,  have  . 
diftinct.  reckonings,  and  peculiar  fi?5s,  fome  mo, 
fome  fewer,  fome  greater,  fome  leffer  ;  yet  they 
are  all  put  on  Chrift's  account  ;  there  is  a  com- 
bination of  them,  a  gathering  of  them  all  on  him, 
as  the  word  is,  ver.  6.  He  bath  laid  en  him,  or 
made  to  meet  on  him,  the  iniquities  of  us  all* 

The  meaning  then  of  the  affertion  is  this. Sure- 
ly this  is  the  caufe  of  Chrift's  humiliation,  and 
this  makes  him  not  only  to  become  Man,  but  to 
be  a  mean  poor  fcan,-  and  have  a  comfortlefs  and 
afflicted  life  in  the  world,  that  he  hath  taken  on 
him  that  punifhment,  curfeand  wrath,  that  was 
due  to  us  for  our  fins  ;  and  therefore  he  ought 
not  to  be^offended  and  ftumbled  at. 

Now,  becaufe  Sccinians,  the  great  enemies  of 
Chrift's  fatisfaction,  and  of  the  comfort  of  his 
people,  labour  to  elude  this  place,  and  to  make 
Chrift  only  an  exemp'ary  Saviour,  and  deny  that 
he  really  and  actually  did  undergo  thefe  griefs 
and  forrows  for  the  fins  of  the  ele<ft ;  WTe  fhall 
a  little  clear  and  confirm  the  expofjtion  we  have 
O  2  .S^Te% 


given;  thequeftion  is  not  about  the  taking  away 
•ffin,but  about  the  manner  of  removing  it:  They 
lay.  That  it  is  by  God's  pardoning  of  it  without 
a  fatisfaftion;  we  fay,  it  is  by  Chrift 's  fatisfa&ion; 
lb  the  difficulty  in  expounding  the  words  is,whe- 
ther  to  expound  them  of  Chrift's-  removing  our 
forrows  and  griefs  from  us,  or  of  his  bearing  of 
them  for  our  fins,  and  fo  really  taking  it  away. 
And  that  this  fcripture  means  not  of  a  flmple  re- 
moving of  them,  as  he  did  ficknefs,  Mat.  8,  17. 
but  by  a  real  taking  them  on  himfelf,  and  bear- 
ing of  them,  in  order  to  the  fatisfaction  of  the 
jufticeof  God  for  our  fins  ;  We  fhall  give  thefe 
reafons  to  confirm  it :  1.. Becaufe  thefe  words  are 
,  to  be  underftood  of  fuch  a  bearing  of  forrows  and 
w  griefs,  as,  made  Chrift  to  be  contemptible  and 
defpifed  before  others:  This  is  clear  from  the 
JJcope  ;  for  they  are  given  as  a  reafon  why  Chrift 
■was  reje&ed  and  deipifed,  as  a  Man  of  forrows, 
and  acquainted  with  grief,  and  why  men  fhould 
;not  ftumble-  at  him  for  ail-that,  becaufe  it  was  for 
.them*  Now,  if  he  had  only  removed  forrows  from 
ehem,  as  he  did  fic&nefs,  it  had  not  been  a  caufe 
x>f  his  forrow  and  grief,  nor  of  any  man's  (tumb- 
ling at  him,  but  had  rather  been  a  caufe  of  his 
•saltation  in  mens  efteem:  But  it's  given  here  as 
a.  caufe  of  that  which  went  before  in  the  firft  part 
tsi  the  3  verfe,  and  alfo  a  reafon  why  men  fhould 
rtot  ftumble  at  him,  and  withal  as  an  aggravation 
of  their  guilt  who  did  ftumble  at-him.  Now  it's 
clear,  that  the  ground  at  the  Jews  defpiflng.and 
crocking  of  him,  was  not  his  removing  of  fick- 
»efTes  and  difeafes,  but  his  feeming  to  be  given 
met  unto  death's  power.  2.  Becaute  that  which 
is  called  here,  bearing  of  forrows  and  griefs,  is  in 
the  words  following  called,  a  being  wounded  for 
sur  tranfgrefftons ;  which  imports  not  only  that 
lie  was  wounded,  but  that  our  iniqnites  were  the 
caufe  of  his  being  wounded,  and  that  the  defert 
®i  them  was  laid  on  him.  3.  This  wounding  is 
jfeolden  forth  to  be  the  ftripss  whereby  we  are 
healed  ;  and  all  we  like  Jbeep  have  gone  aflray, 
wd  the  Lord  hath  laid  on  him  the  iniquities  of 
■.us  aU\  we  did  the  wrong,  but  he  made  the  a-. 
iraends."  And  it  was  fuch  a  wounding,  as  proves  a 
«*Lre  to  us>  and  makes  way  for  our  peace  and  re- 
conciliation with  God  ;  and  fuch,  as  without  it 
Vfibre  is  no  healing  for  us,  for  by.  his  flripes  we 
•aje  healed  ;  it's  by  his  fwallowing  up  of  the  ri- 
ver and  torrent  of  wrath  that  was  in  our  way, 
and.  would  have  drowned  us  eternally,  had  not< 
he  inter pofed  for  us,  that  we  efcape.  4*  Cot> 
i$er  the  parallel  places  to  this-in  the  new  tefta*. 
3sj.ent,  and  we  v.  ill  find  that  this- place  holds  out 
iCihrift's-  real  and  2 &ual  bearing  cf  our 'forrows 
^jrrirCl"   I  ihali  .only,  same  tltfee.j  ,The  JiriU 


is  that  of  2  Cor.  5.  21.  Jft  hath  made   him  to  be 
fin  for  us,  who  knew  no  finj  hat  we  might  be  made 
the  rigbteoufuefs  of  God  in  him-,  which  can  be 
no  other  way  exponed,  but  of  Chrift's  being  made 
an  offering  and  facrifice  for  our  fins  :  He  not  be- 
ing a  finner  himfelf,  but  becoming  our  Cautio- 
ner, and  engaging  to  pay  our  debt,  and  to  tell 
down  the  price  for  the  fatisfadlion   of  divine 
Juftice  ;  he,  is  reckoned  to  be  the  finner,  and  our 
fins  are  imputed  to  him,  and  he.is  dealt  with  as 
.  a  finner.  A, 2d  place  is  that  of  Gal.  3.  13.   chrift 
bath  redeemed  us  from  the  curfe  of  the  law,  by 
being  made  a  curfe  for<  us  ;  as  it  is  written,  Cur- 
fed  is  every  one  that  bangetb  on  a  tree.  The  for- 
rows and  griefs  that  Jfaiah  fays  here,  he  fhould 
bear,  are  there  exponed  by  the  apoftle,  to  be  Ms- 
being  made  a  curie,  or  his  bearing  of  the  curfe 
that  we  fhould  have  born;  it's  not  meant. fi trip- 
ly of  his  removing  the  curfe  from  us,  but  it  alfo 
.  fets  out  the-manner  how  he  removed  it,  to  wit,  by 
his  own  bearing  of  it  himfelf,  being  nailed  to  the 
crofs,  according  to  the  threatning  given  out  be- 
fore. The  id  place  is  that  of  1  rgf.2.  l^Who  his 
own  felf  bare  our  fins  in  his  own  body  on  the  tree\ 
where  there  is  a  direel  reference  to  this  place  of 
lfaiah,  which  is  cited  for  confirmation  of  what 
the  apoftle  faith:  and  every  word  is  full,and  hath 
a  fpecial  fignification  and  emphafis  in  it  ;  He  bis 
own  felf  bare, the  fame  w©rd  that  is  here,  and  our 
fins  and  in  his  own  body  and  on  the  tree  ;  intima? 
.  ting  the  loweft  ftep  of  his  humiliation,  by  whofe 
flripes. ye    were  healed ;    for  ye   were  as  [beep 
going  ajiray,  &c.  by  his  bearing  of  our  fins,  the 
burden  of  fin  was  taken  off  us,and  we  are  fet  free. 
I  know  that  place  of  Mat.  8.  17.  hath  it's  own  . 
difficulty,  and  therefore  I  fhall  fpeak  a  word  for 
clearing  of  it ;  he  hath  fpoken,  v..  16.  of  Chrift's 
healing  all  that  were  fick,  and  then  fubjoins  in 
the  1 7.  verfe,  That  it  might  be  fulfilled  which 
was  fpoken  .by '  Ifaias.  the  prophet,  faying,  Himfelf 
took  our  infirmities,   and   bare,  cur    fickneffes ; 
whereupon  thefe  enemies  of  Chrift  would  infer, 
that  this  place  of  fcripture  hath  no  other,  nor 
further  meaning,  but  of  Chrift's'  curing  of  fome 
fick  folks,  and  of  the  deputed  or  committed  power 
which  he  hath  to  pardon  fins-:    but  we  fuppofe, 
that  the  reafons  which  we  have  already  given* 
make  it  clear,  that  this  cannot  be  the  meaning  of 
the  place; to  which  we  fhall  add  firftz  reafon  ortwo^ 
and  fecondly  give  you  the  true  meaning  of  it. 

The.  reafons  why  this  cannot  be  the  meaning 
of  the  place,  are,  17?,  Becaufe,  A&*  %.  32.  this 
fcripture  isTpokerrof  as 'being  daily  a  .  fulfilling 
by  Chrift*  and:therefore  it  could  not  he  fulfilled 
in  £befeJew4aysLwhereinhe,wa&  ip  the  jlefh  upon 

.ca*tfck, 


Serm.  iju'  ;  •  #*'*&53. 

earth.  2.  Becaufe  this  bearing  of  our  griefs 
and  iorrows  is  fuch  a  piece  of  Chrift's  humilia- 
tion, as  thereby  he  took  on  all  the  griefs  and 
forrows  of  all  the  elect  at  once,  both  of  thefe 
who  lived  in  Jfaiab  his  time,  and  of  thefe  who 
lived  before,  and  fince  his  time  ;  and  therefore 
cannot  be  reftri&ed  to  the  curing  of  temporal 
difeafes  in  the  days  wherein  he  was  on  earth,  nay, 
not  to  the  pa»doning  of  the  fins  of  the  elett 
then  living,  there  being  many  elect  before  and 
fince  comprehended  in  this  his  fatisfaction,  which 
was  moll  certainly  a  fatisfaction  fo*  the  fins  of  the 
elect  that  were  dead,  and  to  be  born,  as  well  as 
for  the  fms  o^  them  that  were  then  living. 

idly,  For  the  meaning  of  the  place,  i.  We  are 
not  to  look  on  Cbrift's  curing  of  fickneffes  and 
•lifeafes,  Matth*  8.  16.  as  a  proper  fulfilling  of 
this  place,  I  fa.  <$  3  •  4.  but  as  many  fcriptures  are 
fpoken  by  way  of  allufion  to  other  fcriptures,  fo 
is  this  5  there  is  indeed  fome  fulfilling  of  the 
one  in  the  other,  and-  fome  refemblan.ee  betwixt 
the  one  and  the  other,  and  the  refemblance  is 
this,  even  to  fhew  Chrift's  tendernefs  to  the  out- 
ward condition  of  folks  bodies,  whereby  he  evi- 
denceth  his  tendernefs  and  refpe&  to  the  inward 
Tad  condition  of  their  immortal  fouls,  wherein. 
to  they  were  brought  through  their  fin  ;  the 
great  thing  aimed  at  by  the  prophet.  2.  If  we 
confider  the  griefs  and  forrows  that  Chrift  bare 
and  fu#ered,complexly3in  their  caufe  and  effects: 
He,in  healing  of  thefe  difeafes  and  ficknefTes,bare 
our  griefs,  and  carried  our  forrows,  becaufe, 
when  he  took  on  our  debt,  he  took  it  on  with  all 
the  confequences  of  it ;  and  Co,  tho5  Chrift  took 
on  no  difeafe  in  his  own  perfon,  for.  we. read  not 
that  he  was  ever  fick,  yet  in  taking  on  the  debt 
in  common  of  the  elect,  he  virtually  took  on  all 
ficknelfes  and  difeafes,  or  what  they  fuffered  in 
the  difeafes,  or  fhould  have  fuffered,  he  took  it 
on  together.;  and  hereby  he  had  a  right,  to  fpeak 
fo,  to  the  carrying  of  all  difeafes,  and  in  carrying 
of  them  he  had  refpect  to  the  caufe  of  them,  to 
wit,  fin  :  therefore,  to  fuch  as  he  cured,  he  fays 
very  often,  Tby-Jins.be  forgiven. thee  ;  he  ftudied 
to  remove  that  in  moft  of  them,  he  did  deal 
with  :  And  fo,  looking  on,  our  Lord  as  taking  on 
our  fins  complexly  with  the  caufe,  2nd  as  having 
a  right  to  remove  all  the  effects  of  fin,-  eviden- 
cing it.  felf  in  the  removing,  of  thefe  difeafes, 
whereof  fin  was  the  caufe,  thefe  words  may  be 
thus  fulfilled;  and  fo  they  are  clear,  and  the  do- 
ctrine alfo.  We  have  here  no  meer  exemplary  Sa-- 
viour,that  hath  done  no  more  but  confirmed  his 
doctrine,  and  given  us  a  copy  how  to  do  and  be- 
have ;  but  .he  hath  really  and  actually  born  our 
farrow 5 .and  griefs,. and.  removed  cur  deb v  by  • 


Ver.  2,3.  lor 

undergoing  the  punifhment  due  to  us  for  fin. 
Ohferve  here,   1 .  That  fin,   in  no  fiejb,  no  not 
intbeelefh  tbemf elves,  is  without  forrcw  and 
grief  ;  tribulation  and  anguifh  are  kflit  to  it,  or 
it  hath  thefe  following  on  it  :    Or  take  the  do- 
ctrine thus.  Wherever  there  is  fin,   there  is  the 
caufe  of  much  forrow  and  grief;  no  more  can  the 
native  caufe  be  without  the  effect,  than  fin  can  be 
without  forrow  and  grief:  It's  the  plain  affertion 
of  fcripture,R0/#.  2.  8,  9.  Indignation  and  wrath, 
tribulation  and  angulfi  upon  every  foul  of  man 
that  doth  evil  \  which  one  place,  putting  the  four 
words  together,  fays,     1.  That  there,  is  forrow 
mod  ccrtainly,and  infeparably  on  every  foul  that 
hath  finned.And,2.That  this  lorrowis  exceeding 
great  (which  may  alfo  be  the  reafon  why  this 
forrow  is  fet  out  in  two  words  in  the  text) 
therefore  four  words  are  ufed  by  the  apoftle  to 
exprefs  it.    It's  not  our  purpofe  here  to  difpute,. 
whether  God  in  his  juftice  doth  by  neceffity  of 
nature  punifh  the  finner  ?    Thefe  three  things 
confidered,  will  make  out  the  doctrine,  which 
is,  That  there  is  a  necefTary  connexion  betwixt 
fin  and  forrow  ;  and  that  this  forrow  muft  needs 
be  very  great,     1.  If  we  confider  the  exceeding 
unfuitablenefs  of  fin  to  the  holy  law  of  God,  and 
how.  it  is  a  direct  contrariety  to  that  moft  pure 
and  perfect  law.  2.1fwe  confider  the  perfectly  holy 
nature  of  God  himfelf;   The  righteous  LotdfiXm 
the  Pfalmift,/'/*/.  u.  7.  loveth  rigbteoufnefs) and 
the  prophet  Hab.  1.  13.  fays,  He  is  of  purer  eyes- 
than  he  can  behold  evil,  and  be  cannot  look  upon 
iniquity.    And  tho'  we  need  not  to  difpute  God's 
fovereignty,   yet  it  is  clear  that  he  is  angry  roitk 
the  wicked  every  day,  Pfal.7.1  i.and  he  will  by  no 
means  clear  the  guilty  ,Exod.  34. 7.  and  that  there 
is  a  greater  fnitablenefs  in  his  inflicting ,  forrow 
and  grief  on  a  finner  that  walks- contrary  to  him, 
than  there  is  in  fhewing  him  mercy  ;  and  there 
is  a  greater  fuitablenefs  in  his  fhewing  mercy,  to 
a  humbled  finner,  that  is  aiming  to  walk  holily 
before  him. .    3.  If  we  confider  the  revealed  will 
of  God  in  the  threatning,  who  hath  faid,  The 
day  thou  eat  eft  tboufljalt  furely.die-y  We  may  fay, 
there  is,  as  they  fpeak  in  the  fehool,a  hypothetic^ 
necefTity  of  grief  and  forrow  to  follow  on  fin, 
and  that  there  is  a  necefTary  connection  betwixt 
them  :  and  this  may  very  well   ftand  with  the 
Mediator  his  coming  in,  and  interpofing  to  take 
that  grief  and  forrow  from  oSf  us,and  to  lay  it  on 
himfelf;  but  it  was  once  ours,  becaufe  of  our  fin. 
If  it  be  asked,  .what  grief  and  forrow  this  is  ? 
We  faid,  it's  very  great,  and  there  is  reafon  for 
it  :  for  tho5  our  act  of  fiv.y   1,  As  to  -the  fub- 
je&  th^tiinsy  man,  and,  2*  As  to  the  acVof  fla  • 

a* 


tc!2  I  fat  ah  ft. 

it  ietF,  a  fulfill  thought,  Word  or  deed,  that  is  Toon 
gone,  be  finite  ;  yet,  if  we  confider  fin,  (i.)  In 
refpe&  of  the  Objeft  againft  whom,  the  infinite 
God:(2.)In  refpe<ft  of  the  ablblute  purity  of  God's- 
law,  a  rule  that  bears  out  God's  image  fet  down 
by  infinite  wifdom,  and  that  may  be  fome  way 
called  infinitely  pure  ;  and  fin,  as  being  againft 
this  pure  rule,  that  infinite  wifdom  hath  fet 
down  ;  and^.jlf  we  confider  it  irf  refpect  of  it's 
nature,  every  fin  being  of  this  nature,  that  tho' 
it  cannot  properly  wrong  the  majefty  of  God, 
yet  as  to  the  intention  of  the  thing,  and  even 
of  the  finner, it  wrongs  him  ;  fin  in  th'efe  refpe&s 
maybe  called  infinite,  and  the  wrong  4one  to  the 
majefty  of  God  thereby,  may  be  called  infinite, 
as  thefe  who  built  Babel,  their  intention  in  that 
work  breathed  forth  infinite  wrong  to  God,  as 
having  a  dire&  tendency  to  bring  them  off  from 
dependence  on  him":  and  fo  every  fin,  if  it  had 
its  will  and  intent,  would  put  God  in  fubordi- 
nation  to  it,and  fet  it  (elf  in  his  room  :  and  there- 
fore fin  in  fome  reipeft,  as  to  the  wrong  againfl: 
God,  is  infinite. 

2.0bferve,T£at  the  real  and  very  great  for  rovr 
that  the  fins  of  the  elett  deferved,  our  Lord 
Jefus  did  really  and  atlually  bear  andjuffer.  As 
we  have  exponed  the  words,  and  confirmed  the 
expofition  given  of  them,  ye  have  a  clear  confir- 
mation of  the  do&rine  from  them.  i.  Griefs  and 
forrorvs,  in  the  plural  number,  fhew  inteninefs  of 
forrow  and  grief.  2.  That  they  are  called  ours^it 
fhews  our  propriety  in  them.  And,  3.  That  it's 
faid  Chrift  bare  them  ;  thefe  concur  to  prove  the 
do&rine,  that  the  lame  forrow  which  the  fins 
of  the  ele&  deferred,  Chrift  bare  :  It  not  only 
(ays,  that  our  Lord  bare  forrows,  but  the  fame 
for  rows,  that  by  the  fins  of  the  ele&  were  due 
to  them  ;  and  fo  there  was  a  proportionablefs 
betwixt  the  farrows  that  he  bare,  and  the  for- 
rows they  ihould  have  endured  ;  he  took  up  the 
cup  o?  wrath  that  was  filled  for  us,  and  that  we 
would  have  been  put  to  drink,  and  drank  it  out 
himfelf.  Suppofe  that  our  Lord  had  never  died 
(as  bleffed  be  his  name,  there  is  no  ground  to 
make  the  fuppofitionj  the  cup  of  forrow  that  the 
ele<£  would  have  drunken  eternally,  was  the  fame 
cup  that  he  drank  out  for  them,  ft  is  true,  W« 
would  diftinguifh  betwixt  thefe  things  that  are 
§fJenti*Uy  due  to  fin  as  the  punifhment  of*  it,  and 
thefe  things  that  are  only  accidentally  due  to  it ; 
the  former  Chrift  bare,  but  not  the  latter.  To 
clear  both  in  a  word  or  two,  Ci.)Thefe  things  ef- 
fentially  due  to  fin,  as  neccfTarly  included  in  the 
threatning,T£e  day  thou  eatefttbeujbaltfurely  die\ 
and  in  the  curfe  of  the  law5according  to  chat,C»r- 
JcA  is  every  one  that  abides  net  in  all  things  that 


Verfe  4,  f.  Serm.  19.' 

are  written  in  the  bock  of  the  law  do  them  ;  are 
death  and^  the  curfe  \  thefe  are  effentially  the 
de-lert  of  fin ;  in  which  refpec*t  it  was  not  only 
neceffary  that  Chrift  ihould  become  Man  and  fuf- 
fer,  but  that  h  lhuld  furFer  to  death,  or  fhould 
d:e  ;  and  not  only  fo,  but  that  he  fhould  die  the 
curfed  death  of  the.crofs,  as  the  threatning  and 
curfe  put  together  hold  out:  And  as  to  all  thefe 
things  that  he  underwent,  and  met  with  before, 
and  at  his  death,  they  were  the  accompiifhment 
of  the  theratr.ing  due  to  us. and  fulfilled  in  &  by 
him  in  our  room  ;  fo  that,ashe  himielffaith.l^ie 
24.2^.  0  fools >andjlm  of  heart  to  believe  all  that 
the  prophets  have  fpeken,  ought  ntChriji  to  have 
fuffsred  thefe  things ,  and  to  have  entred  bite  his 
glory  ?  therefore  he  behoved  to  be  in  an  agony, and 
to  fweat  great  drops  of  blood,  to  be  crucified, and 
die,  and. to  be  laid  in  the  grave.  (2J.Thefe  things 
which  we  call  acecidently  due  to  fin,  are  main- 
ly two.  ij#,  That  Horrible  defperation  of  the 
the  damned  in  hell,  where  they  gnaw  their 
tongues  for  pain,  and  blafpheme  God  ;  this,  we 
fay,  is  not  properly  and  elfentially  the  defer.C 
of  fin,  but  only  accidental  ;  1.  In  refpe&  of  the 
creature's  inability  to  bear  the  wrath  that  fin  de- 
ferred! ;  and  hence  arifeth  not  only  a  finlefs  hor- 
ror which  is  natural,  but  a  iinful  defperation. 
2.  Add  to  this  inability  of  the  creature,  the  en- 
mity thereof,  whereby  it  cometh  to  thwart  with 
and  contradict  the  will  of  God  ;  hence  the  de- 
fperation not  only  arifeth,butis  increafed:now,©ur 
Lord  Jefus  not  being  fimply  aCrtature  or  a  Man, 
but  God  and  Man  in  onePer  fon,he  was  able  to  bear 
the  forrow  and  wrath  due  to  the  ele&  for  their  fin; 
and  there  being  no  quarrel,  nor  ground  of  any 
quarrel,  betwixt  God,  and  him  on  his  own^ac- 
count,  tho'  he  had  a  natural  and  finlefs  horror  at 
the  cup  of  his  Father's  difpleafure,  when  put  to 
his  head  ;  yet  he  had  no  finful  defperation.  The 
id  thing,  accidentally  due  to  fin,  is  the  eternal 
duration  of  the  wrath,  or  of  the  curie  ;  becaufe 
the  finner,  being  a  meer  creature,  cannot  at  one 
fhoke  meet  with  the  infinite  wrath  of  God,  and 
iatisfy  juftice  at  once  ;  therefore  the-Lord  hath, 
in  his  wifdom  and  juftice,  found  out  a  way  of 
fupporting  the  creature  in  its  being,  and  con- 
tinuing it  for  ever  under  wrath,  becaufe  it  can- 
not, being  finite,  fatisfy  infinite  juftice  :  but  our 
Lord,being  God  and  Man, being  of  infinite  worth 
or  value,  and  of  infinite  ftrer.gtb,  was  able  to 
fatisfy  juftice,  and  bear  at  once,  that  which  the 
ele&  could  never  have  born  ;  yet  he  had  the  ef-  . 
fentials  of  that  which  fin  deferved,  to  wit,  death 
and  the  curfe,to  meet  with,and  did  actually  meet 
with  them  j  as.  the  hiding  of  his  Father's  face,and 

the 


Serm.20.  .  .        ..  Jfaiab  ^ 

the  Appending  and  keeping  back  of  that  coniola- 
Sob,  that  by  vertue  or  the  perfonal  union  flowed 
from  the  Godhead  to  the  Man  iiead  :  and  he  ai- 
fp  had  the  actual  fenfe  and  feeling  of  the  wrath  of 
God,  the  awaked  fword  of  the  jutlice  of  God 
actually  fmiting  him  j  fo  that  men  wondered 
how  he  could  be  dead  fo  foon.  We  iha'.l  only  add 
a  word  or  two  of  reafons  for  clearing  and  confir- 
ming the  doctrine  \  and  for  proof  of  it,  thefe 
three  things  concur,  I.  That  iin's  deferving,  by 
God's  appointment,  is  to  have  forrow  following 
©nit.  2.  That  by  God's  appointment,  ac:or- 
ding  to  the  covenant  of  redemption,  the  Son  of 
God  undertook  that  fame  very  debt  that  was 
due  by  the  elect.  And,  3.  That  it  was  God's  de- 
sign not  to  pafs  one  of  their  fins,  without  fatis- 
faction.made  to  juitice,butto  put  atthcCautioner 
for  them  a'1,  for  the  declaration  of  the  riches  and 
glory  of  the  free  grace  of  God,  when  the  finner 
is  liberate,/ av(d  not  put  to  pay,  and  for  the  de- 
claration of  the  holy  feverity  and  jullice  o:  God, 
when  not  one  farthing  is  owing,  bur  the'  Cautio- 
ner mull:  needs  pay  it ;  and  that  both  thefe  meet- 
ing together,  there  may  be,  to  all  generations, 
a  Handing  and  fliining  evidence  of  the  unlcarch- 
ab!e  riches.both  of  God  s  grace,  and  or  his  juftice. 

This  is  a  fweet  doctrine,  and  hath  many  maf- 
fy,  iubflantial,  and  (oul-refrefhing  ufes:  Out  of 
this  eater  comes  meat,  and  put  of  the  ilrong 
comes  iweet,  this  being  the  very  marrow  ofrhe 
gofpel,  holding  out  not  oniy  Chriil's  iurTerin^s, 
but  that  he  differed  not  at  randum,  -or  by  guefs, 
but  that  he  fuffered  the  (orrows  and  griefs  that 
we  fhould  have  luffered :  and  tho'  the  equivalent 
might  have  been  received,  yet  he  would  needs 
undergo  the  lame  fufferings  in  their  eifentials  ; 
which  may  exceedingly  confirm  the  taith  and 
hope  of  believers  in  him,  of  their  exemption  and 
freedom  from  the  wrath  and  curfe  of  God,  feeing 
he  furfered  the  fame  that  they  fhould  have  furfe- 
red, had  not  he  interpofed  betwixt  them  and  it, 
as  their  Cautioner  and  Surety. 

Ufe  1.  Hereby  we  may  know  what  an  evil  and 
bitter  thing  fin  is,  that  hath  fuch  effects  5  would 
God  we  could  once  prevail  thus  far  with  you,  as 
to  make  you  take  up  and  believe,  that  fin  hath 
forrow  and- grief  infeparably  knit  to  it,  and  that 
the  finner  is  miferable,  and  liable  to  death,  and 
to  the  curfc  of  God  ;  and  there  is  no  difference 
but  this,  that  fmners  are  infenfible  how  mife- 
rable they  are,  and  fo  in  greater  capacity  to  be 
made  obnoxious  to  that  mfery  .•  Do  ye  mind 
this,  O  finners,  that  Gcd  is  angry  with  feu  every 
day  ?  That  indignation  and  wrath,  tribulation* 
and  anguijb,  is  to  every-  feu  I  *f  man  that  does  e- 
*&*T$titGfid  mU  by  no  meewsjkar  t be  guilty  I 


1  remble  to  think  upon  it ;  many  of  you  pafs  as 
gay  honelt  folks,  who  will  be  iound  in  this  roll  : 
and  would  ye  know  your  conditioned  thei.azard 
that  ye  run  r  'lis  of  wrath  and  the  curfc  of  God 
eicTTiZl'}',  'Vlth  delpeiation  and  Li  a!  plumy  ;  and 
ir  that  be  mifery,  fin  is'mifery,  or  brings  it :  and 
the  day  comes,  when  there  ihall  be  a  ftorm  from 
heaven  of  fire  and  thunder,  that  will  melt  the  e- 
lements  above  you,  and  not  leave  a  ftoiie"  upori  a 
flone  or  thefe  {lately  buildings  on  earth  about 
you  ;  in  which  day,  iinners  will  be  confirmed  in 
the  belief  of  this  truth,  That  it  is  an  evil  and 
bitter  thing  to  depart  frcm  the  living  Gcd, 

To  prefs  this  Uje  a  little,  there  are  two  forts 
of  finners,,  who,  if  they  would  foberly  let  t  e 
truth  of  this  doctrine  fink  in  their  minds,  they 
would  fee  their  folly  :The  firft  fort  are  thefe  who 
ly  quietly  under  bygone  guilt -unrepented  of,  as 
if  the  forrow  were  pall,  becaufe  the  act  isfo  ;  but 
think  not  fo  :  Will  the  jull  God  avenge  fin  on  his 
Son,  and  will  he  let  it  pals  in  you  ?  Ye  that  will 
grant  ye  are  iinners,  and  are  under  convictions  of 
fin,  ye  had  need  to  take  heed  what  is  following 
it  ;  as  ye  treafure  up  iin,  ye  are  treafuringup 
wratb  againfl  the  day  of  rvratb  :  O  wrath  is  a 
heaping  up  in  ltoreforycu.  A  fecond  fort  are 
thefe  that  go  on  in  fin,  whatever  be  laid  to  the 
effects  of  it,  and  will  confidently  put  their  hand 
to  it,  as  if  there  were  no  fling  in  it  at  all,  and 
drink  it  over  as  fo  much  fweet  liquor  :  But  thefe 
ilolen  drinks,  that  ictm  fweet  in  iecret,  will  be 
vomited  up  again  with  pain,torment  and  forrow; 
and  either  it  ihall  be  grief  and  forrow  to  you  in 
the  way  of  repentance,or  eternal  grief  and  forrow, 
when  the  cup  of  God's  wrath  ihall  be  put  in  your 
hand,  and  held  to  your  head  for  evermore. 

Ufe  2.  By  this  ye  may  fee  a  neceffity  of  making 
ufe  of  the  Mediator  Chrift  jeius;  'tisCod's  great 
mercy  that  he  hath  given  a  Mediator,  and  that 
the  Mediator  is  come,  and  that  he  hath  taken  on 
our  debt.  What  had  been  our  eternal  perilhing 
and  wallowing,  in  hell's  torments  with  devils, 
to  his  fufferings  ?  Always  this  Dodirine  faitn, 
that  there  is  a  necefnty  of  making  ute  of  him.  and 
receiving  of  him  ;  and  therefore,  eit.  er  r  'olvt  to 
meet  with  this  forrow  in  your  own  p  rons.  or 
betake  you  to  him,  that  by  his  inter poiing  it 
may  be  kept  oif  you.  Weigh  thefe  two  that  >>r- 
row,  death,  and  the  curfe  neceftarily  roilov.  lin  ; 
and  that  jefus  Chrill  hath  died,  and  undergone 
that  curfe  for  the  ekct  ii.mers  :  and  th.n  ye  will 
fee  a  neceffity  of  being  found  in  him,  that  ye  may 
be  free  of  the  curie  ;  which  made  Faul  make  'hat 
choice,,  FhiU  3  8,  9.  /  count  alt  tbhtgs.  dung  that 
IfnajwnUjriJ}^  md'ot  found  in  bim*<  Gtonaes- 

she- 


i 04  7/*^&  53. 

-the  allurements  of  tile  gofpel  prevail  not  to 
bring  iinners  to  Chrift  ;  but  if  its  allurements 
do  not  prevail,  will  not  the  consideration  of  the 
vengeance  of  God  pcrfwade  you  ?  However,  in 
theie  two  doctrines  ye  have  in  fu'm  this,  th?  curfe 
of  God  following  fin„  and  a  free  and  full  Saviour 
holdcn  out  to  you,  by  v.  h.  fli  ye  a 


Ver;^>        .     I    i  Serm.  2o: 

curie:  ye  are  invited  to  make  hjm  welcome- 
choofe  you,  death  and  lite  are  fet  before  you* 
whereby  you  are  put  to  it,  whether  ye  will  ad- 
venture to  meet  with  the  curie,  or  to  make  hint 
welcome.  Now,  God  himielf  make  you  wife 
to  make  the  right  choice. 


E  R  M  ON     XX. 

ftaiah  liii.  4.    Surely  he  bath   born  cur  griefs'*  and  carried  cur  J 'or rows :    yet  we  did  efieem  him 

flriclen,  [mitten  of  God,  and  ajflitied. 
Yerfe  5.     But  he  was  wounded  for  our  tranferejftons,  he  was  bruifedfor  our  iniquities  '  the  cha- 
!  fiijernent  of our  peace  was  upon  him,  and  with  hisflripes  we  are  healed, 
TF  we  had 'the  faith  of  that  which  the  prophet      bruifed  him,  even  fuch  as  made  him  become 


fpeaks  here,  and  the  thorow  conviction,  who 
is  of  whom  he  fpeaks,  we  would  be  in  a 
holy  tranfport  of  admiration  andafton;fhmentat 
the  hearing  ©fit  ;  that 'tis  he,  who  is  the/Prince 
of  life,  that  wras  bruifed  and  wounded  ;  and  that 
thefe  bruifes,  wounds  and  ftripes  are  ours,  were 
for  us,  and  the  price  and  fatisfaction  for  our  ini- 
quities to  divine  juftice  ;  and  yet,  that  even  he, 
in  the*  performing  of  all  this,  |S  vilipended  and 
defpifed  by  thofe,  whofe  good  he  is  thus  purfa- 
ing  and  feeking  after  :  Oh,  how  fhould  it  be 
wondered  at  1 

Thefe  words  (as  we  lhewj,hold  forth  thefe 
three,  1.  Thecaule  or  end  of  ChrifVs  fuffering, 
Surely  he  bath  born  our  griefs,  and  carried  our 
forrows  ;  which  is  to  remove  and  take  away  the 
fcandal  that  might  arife  from  Chrift's  humiliati- 
on, defcribed  in  the  foregoing  words:  he  was  low 
indeed,but  there  was  no  guile  found  in  his  mouth; 
it  was  for  no  quarrel  that  God  had  at  himfelf,  but 
he  undertook  our  debt,  and  therefore  carried  our 
forrows*  2.  The  aggravation  of  mens  enmity 
anddefperatewickednefs;  that  yet,  notwithftan- 
ding  of  all  this,  We  efieemed  him f mitten  of  God, 
and  afflifted.  3. We  have  the  exposition  of  the  firft 
part  more  clearly  fet  down,  But  he  was  wounded 
for  our  tranfgreffions,  be  was  bruifed  for  our  ini- 
quities y  &c.  where  more  fully  he  expounds 
yvhat  in  the  beginning  of  the  4  v.  he  afferted. 

Wc  expounded  the  firft  part  of  the  words,  and 
fliew,  that  thefe  griefs  and  forrows  held  forth  the 
due  defert  of  fin ;  called  ours,becaufe  they  are  the 
due  and  particular  defert  of  our  fins,  and  that 
which  they  procured  :  and  that  Chrift's  bearing 
of  them  was  not  only  meant  of  his  taking  away, 
©r  removing  from  us  of  forrows  and  griefs,  as  he 
did  difeafes,  but  of  his  real  undergoing  of  that 
which  we  fliould  have  undergone,  even  fuch  a 
bearing,  as  made  others  think  him  {"mitten  and 
£la£¥t>d  tf  G<?d»    and  ftfel  as   weunded  and 


curfe  for  us,  and  fuch  as  procured  healing  to  us  : 
All  which  which  proves,  that  it  was  a  real  under- 
going of  ibrrow  and  grief. 

We  fpoke  to  two  doctrines  from  this  part,  i.' 
That  fin  hath  forrow  necefTarily  knit  to  it,  and 
never  wanteth  forrow  following  it.  2.That  Chrift 
Jefus  undertook  the  lame  forrows,  and  really 
bare  thefe  fame  griefs  that  fin  procured  to  the 
elect,  or  that  by  fin  were  due  to  them. 

That  we  may  proceed  to  obferve  fomewhat 
more  ;  and  for  clearer  accefs  to  the  doctrine,  we 
fiiall  fpeak  a  word  to  a  queftion  that  may  be'mo- 
ved  here, 

What  is  meant  by  thefe  words,  cur,  wf,and  us? 
He  hath  born  our  griefs,  the  Lord  hath  laid  on 
him  the  iniquity  of  us  all,  by  his  ftripes  we  are 
healed  i  And  the  rather  I  would  fpeak  to  this,  be- 
caufe  throughout  the  Chapter  we  will  find  thefe 
Pronouns  very  frequent.  We  know,  in  fcripture, 
our  and  us  are  fometimes  extended  to  all  man- 
kind; fo  we  are  all  loft  in  Adam,  and  fin  hath  a 
dominion  over  us  all :  and  that  part  of  the  words, 
v.  6.  All  we  likejheep  have  gone  aflray,  may  well 
be  extended  to  all  mankind.  Sometimes  it  is  to 
be  reftri&ed  to  God's  elect,  and  £o  all  compre- 
hends only  fuch,and all  fuch:  And  in  this  refpect, 
our,  us  and  we,  and  all,  are  contradiftinguifhed 
from  many  others  in  the  world,  and  take  not  in 
all  men,  as  Gal.  4.  26.  ferufalem  which  is  a- 
hove  is  free,  which  is  the  mother  of  us  all;  which 
is  fpoken,  in  oppofition  to  the  bond-woman  and 
her  children  fpoken  of  before  ,  fo  that  this  our, 
us  and  we,  are  not  to  be  extended  to  all  individu* 
al  men  in  the  world,  as  if  Chrift  had  tatisfied  the 
juftice  of  God  for  all ;  but  it  is  to  be  applied  to 
God's  elect,  feparate  in  his  purpofe  from  others, 
and  in  God's  defign  appointed  to  be  redeemed 
and.fatisfied  for  by  Chrift.  And  the  words  being 
thus  expounded,  they  lead  us  to  this  Doctrine, 

That 


Serra.  20.  .       f  ,Jf*Jabt>}7 

that  Jcius  Chrift,  in  bearing  the  pumfhment  of 
fin,  had  a  particu'ar  and  diftinft  refpe&to  lome 
definite  Tinners.  For  confirmation  of  it,  we  fhall 
not  go  oat  of  the  chapter,  the  fcope  whereof  we 
would  clear  a  little  ;  and  if  we  look  thorow  the 
chapter,  we  will  find  live  grounds,  to  clear  that 
thele  woids  are  to  be  thus  reftri&ed. 

For,  i.  We  are  to  expound  this  univerfal,with 
sefpeft  to  God's  purpoie  and  covenant,  the  con- 
trivance of  the  eiefts  redt  mptton,and  to  the  death 
of  Chrift,the  execution  of  it-,  and  fo  thefe  words, 
cur,  us,  we,  all,  are  and  mult  be  reftri&ed  to 
thefe;  and  in  themwc  are  to  find  out,  who  they 
are ;  Now,  who  thefe  are,  we  find  clear,  f:bn 
6.  37,  39.  in  the  37  v.  where  he  faith,  AU  that 
the  Father  hath  given  enejball  come  unto  me\  and 
v.  39.  This  is  the  Fat  bet's  will  which  hath  fent 
tne\  that  of  all  vobicb.be  bath  given  me  J  Jhould 
I : fen  thing  :  it's  in  a  word  thefe  whom  the  Fa- 
ther hath  given  to  Chrift,  and  as  many  as  are  gi- 
ven will  beiieve;  aid  certainly  thefe  that  are  gi- 
ver, toChrifc,to  be  redeemed  b)  him,  are  the  fame 
whole  iniqutti-  stheFather makes  to  meet  or.  him: 
and  thefe  are dittinguilhed  from  thefe  not  given, 
Jehu  17.6,11-  and  are  called  bisfteep,  jf^.iO.15, 
and  17.  Therefore  doth  my  Father  love  me,  be- 
cauje  I  lay  d.rm  my  life,  to  wit,  fir  my'Jbeep. 
And  all  the  (train  of  this  chapter  being  to  ihew 
God's  \>ay  of  contriving  and  profecuting  the 
work  of  rede  mption,and  Chrift's  executing  there- 
of, according  to  the  covenant  of  redemption  ;  all 
this  fpoken  of  Chriil's  furfering  mud  be  expoun- 
ded according  to  that  ingagement.  2.  Whereas 
it  is  (aid,  v.  b.  For  the  tranfgreffv.ns  of  my  people 
rva?  heftricien:  it  is  certain,  this  cur,  and  us, 
and  we,  for  vhom  Chrift  was  ftricken,  muft  be 
reftnclcd-  to  God's  people,  that  is  his  peculiar 
people,  who  are  his,  by  elefting  love,  as  Chrift 
faith,  John  1  j.  6.  Thine  they  were*  and  thou  ga- 
vefl  them  to  me  :  they  are  not  his,  as  all  the 
world  are  his,  but  are  contradillinguiihed  from 
the  world,  as  his  .own  peculiar,  purpofed,  de- 
figned  people;  fure  all  the  world  are  not  God's 
people  in  this  fenfe,  therefore  they  are  called  bis 
fieep.  and  contradiflinguilhed  from  thefe  who  are 
not  his  fheep,  Jobn  10. 17.  And  therefore  we  are 
to  look  on  thefe  words,  our,  us,  and  we,  as  of  e- 
auivalent  extent  with  the  peculiar  people  of 
God  ;  he  carried  the  pun'fhment  o  the  fins  of  all 
God's  people,  -that  are-  his  peculiar  ele&ion. 
r.  So,  v.  10.  When  thou  Jbalt  n:ak'e  bis  foul  an 
fikering  for  fin,  he  ft  all  fee  bis  feed  :  hence  we 
gather  this.  That  thefe,  whofe  iniquities  Chrift 
bare,  are  Chrift's  feed;  and  for  thefe  he  purpefeiy 
laid  down  his  life,  r^s  thefe  v  horn  he  exieftetf 
jhould  be  faved,  for  fatisfyinj  of  him  for  the  tra- 


Ver.  4,  y  to< 

vel  of  his  foul,  and  for  no  mo ;  and  thefe  can- 
not certainly  be  all  the  world,  there  being  fuch 
contradiftin&ion  betwixt  Chrift  m>ftical,  or  his 
feed  comprehending  the  ele<5t,  and  the  feed  of 
the  fcrpent  comprehending  the  reprobate  and 
wicked,  who  arc  faid  to  be  of  their  father  the 
devil  ;  thefe  are  Chrift's  feed,  who  are  fpirituaV 
ly  begotten  offline  and  thefe  doubttefs  are  not 
all  the  world,  and  for  thefe  only  he  fuffered  ;  fo 
that  cur  fins  here  are  the  fins  of  all  the  feed.* 
4.  Look  to  v.  11.  where  it  is  faid,  By  his  know- 
ledge fh  all  my  righteous  Servant  juftify  many  ;fcf 
be Jhall  bear  their  iniquities'  where  it  is  clear, 
whofe  fins  they  are  that  Chrift  bears  ',  it's  theirs 
who  are  juftified  by  his  knowledge,  or  by  faith  in 
his  blood  ;  and  justification  by  faith  in  his  blood, 
and  redemption  by  his  blood,  are  commensu- 
rable, and  of  equal  extent.  Now,  it  being  certain 
as  to  the  event,  that  not  all  the  world,  nor  all 
in  the  vifible  Church,  are  juftified  by  the  faith 
of  Chrift,  it  muft  aifo  be  certain,  that  the  fins  o  f 
others,  who  are  not,  nor  fnall  not  be  juftified, 
were  never  purpofely  born  by  Chrift.  And  this 
ground,  as  all  the  reft,  will  be  the  more  clear,  if 
we  confider.  that  it  is  given  as  an  argument 
why  they  muft  be  juftified,  becaule  he  hath  bora 
their  iniquities.  A  fifth  ground  may  be  gathered 
from  the  laft  words  of  the  Chapter,  He  made  in- 
ter ceffton  for  the  tranfgrefjers;  whence  we  may 
•  reafon,  that  Chrift's  interceffion  and  his  fatis- 
faftion,  are  of  equal  extent,  he  fatisfies  for  no  mo 
than  he  interceeds  for.  Now,  it  was  not  for  all 
the  world,  nor  indefinite'}7,  and  by  gueis,  f6r  aU 
in  the  vifible  Church  that  Chrift  did  intercecd, 
but  for  them  that  the  Father  had  given  him  out 
of  the  world,  ^ohn  17.  ver.  6.  &  9.  Thine  they 
were,  and  thougaveji  them  me;  and  v.  10.  AU 
mine  are  thine,  and  thine  are  mine  \  Chrift's 
death  being  the  ground  of  his  interceffion,  and 
it  being  by  vertue  of  his  death  that  he  interceed- 
ed,  his  death  and  interceiTion  mull  be  of  the  fame 
extent  ;  he  interceeds  for  fuch  and  fu:h  finners, 
becaufe  he  hath  paid  a  price  for  them,  that  there 
may  be  a  good  account  made  of-them  at  the  laft 
day. 

The  ifi  Ufe  of  it  ferves  to  clear  a  great  and 
precious  truth  con:erning  God's  covenant,  and 
difcri minating  love,  whereby  he  hath  put  diffe- 
rence betwixt  iome  and  others.  2.  It  ferves  to  ftir 
them  up,  who  are  thus  differenced,  to  admire  at, 
and  to  commend  his  love,  v.  ho  hath  been  graci* 
cully  mindriil  of'thrm,  v. hen  others  are  paft  by. 
3.  It  ferves  a-'b  to  dear  the  oth?r  Scriptures, 
and  this. fame  Chapter,  and  to  t>'aeh  us,  not  to 
make  coKiRior.  tw  all.  the  privileges  beftov.ed  oa 
P  low* 


rod*  Ifaiab  $3. 

fome  peculiar  ones,  and  to  guard  us  againil  the 
vi.ifying  and  prophaning  of  our  Lord's  fuife- 
rings,  as  if  he  had  no  fpecial  and  peculiar  defign 
in  them,  or  as  if  they  might*  be  fruft rated  in  the 
defign  of  them,  contrary  to  the  promife  made  to 
him  of  the  Father. 

And  therefore  here,  to  obviate  an  obje&ion, 
which,  is  made  from  the  6  v.  All  we  i/ke  Jheep 
have  gem  aflray  ,  whence  fome  would  infer,  that 
it's  all  who  like  weep  have  ftrayed,  whole  ini- 
quities Chrift  hath  born  :  we  lay,  That  that  All 
is  not  meant  to  comprehend  them  whofe  iniqui- 
ties Chrift  hath  born  only,  but,  to  hold  out  the 
extent  or  ftraying;  or  the  meaning  is  not  to  ihew, 
that  his  iurFering  and  fatisfying  of  juftice  exten- 
ded to  all  that  ftrayed,  but  to  ihew,  that  the 
elect  1  or  whom  he  fufFered  had  all.  of  them  ftray- 
ed,  as  well  as  others  ••  and  this  is  like  the  reafo- 
rjing  which  the  apoftle  hath*  2  Cor.  5.  14.  If  one 
died  for  a!!,  tbsn  were  all  dead  ;  the  meaning 
whereof  is  not,  that  Chrift. died  for  all  that  were 
dead,  but  this  is  the  meaning,  That  all  for  whom 
Ghrift  died  were  once  dead  :  fo  here,  while  it's 
faid,  All  we  like  Jheep  have  gone  aflray>  it  is  to 
ihew,  that  the  ele&  ftrayed,  and  eiteemed  him 
not;  as  well  as  others,  and  had  God's  curfe 
lying  on  them  as  their  due,  till  Ghrift  interpo- 
fed,  and  took  it  off  them.  The  point  might 
have  alfo  ufe  for  confirmation,  but  we  do  not 
follow  thefe. 

2.  Surely  be  hat b  born  our  griefs,  and  carried 
tur  fcrrrowsy  that  is  our  griefs  and  forrows  who 
su:e  his  elect,  his  people,  his  feed,  who  flee  to  him 
for  refuge,  and  are  juftified  by  his  knowledge, 
©x  by  faith  in  him,  and  for  whom  he  maketh  in- 
tercelfion  :  hence  obferve,  That  believers  would 
endeavour  the  (lengthening  of  themfelves  in  the 
faith'  of  this,  that  Jefus  Chrift  hath  born  their 
griefs  and  forrows,  and  hath  fatisfied  juftice  for 
them  in  particular  ;  they  would  ftudy  to  be  in 
safe  on  good  ground,  with  the  prophet,  to  fay, 
Surely  be  hath  born  our  griefs,  and  carried  our 
forrows  ;  to  make  it  fure,  that  they  are  in  the  roll 
of  eltcY. believers,  and  juftified  perjbns  ;  to  fay 
with  the  Apoftle  Paul  Gal.  3. 13.  He  was  wade 
a^curje  for  us  \  and  with  the  fame  apoftle,  2  Cor. 
5.  ult,  to  fay,  He  was  made  fin  for  us,  that  we 
wight  be  made  the  rightecus  of  God  in  bim>\  and 
to.  fay  with  the  apoftle  Peter ,  1  Pet.  1.24.  Who. 
bis.ownf elf  bare  our  fins  in  his  own  body  on  the 
tnee.  They  fp.ak  always  by  way  of  application.  So 
thele  places,  whereby  we  confirmed  the  doctrine, 
■  That  Chrift  really,  bare  thafpuniihrnent  of  the 
fijjs  joF  the  eleclj  are  expreis  in  an  applicatory. 
way:  And  that  notable  place,  Gal  2.  20.  where, 


Ver.  4*5;  Serm.  20. 

gave  himfelf  for  us,  he  draws  it  nearer  and  more 
home,  and  faith',  who  loved me ,  and  gave  bin? [elf 
for  me  :  but  that  ye  may  not    milake  the  p.int, 
my  meaning  is  not,    that  every   body  off-hand 
fhould  make  application  of  Chrift's  death  :     O 
the  prefumption  and  dclperate  fecurity  that  de- 
ftroys  thoufands  of  louls  here,  as  if  there  were  no 
fuch  diftinctionas  we  held  forth  in  the  firft  doct- 
rine, nor 'any  bar  to  be. put  in  the  way  of  that  fan- 
cied uniyeilal  application  or  "Chrift's  dying  for  all 
finners/  whereas  we  fhew,  thatit  was  for  his  iheep, 
and  thefe  given  to 'him  of  the  Father  only,  that 
he  died,  and  for   no  mo  :    but  this  is  my  mean? 
ing,  that  (as  it  is,  2  Pet.  t.  10.)  ye  would  givs 
diligence ^  to  make  y cur  calling  and  elecHon  fure, 
and  that  in  an  orderly  way,  ye  would  fecure  and 
ficker  your  intereft  inChrift's  death  :  not  to  make 
this  thefirft  thing  that  ye  apprehended  for  the 
foundation  of  your  faith,  that  he  died  for  you  in 
particular,  for  that  were  to  coma  to  the  top  of. 
the  ftairs,  before  ye  begin  to  fet  foot  on  the  hrft 
ftep ;  but  the  orderly  way  is,  to  make  fure  your 
fleeing  to  Chrift  in  the  fenle  of  fin,  and  yo  ir  clo- 
fing  with  him  on  his  own  terms,  and  your  having 
.  the  chara&ers  of  his  people  ingraven  on  you  ;  and 
then,  from  fuch  premilfes,  ye  may  draw  this  con- 
clufion,  as  therefult  thereof,  Surely  he  hath  born< 
our  grief sy  and  carried  our  forrows  ;  then  ye  may 
be  fatisfied ly  confirmed  in  this,  that  wrhen  Chrift 
tranfa&ed  and  bargained  with  the  father  about, 
the  eledlr,  when  he  prayed,  and  took  the  cup  of. 
his  Father's  wrath,  and  drank    it  out  for  them, 
he  minded  your  names,  and  was  made  a  curfe  in 
your  room  :  the  realon  is  drawn  from  the  advan- 
tage of  fuch  a  doctrine,  as  having  hanging  on  it 
the  confolation  of  all  the  pro-miles  of  Cod  ;    for 
we  can  never  comfortably  apply,  nor  be  deligh- 
ted in  the  promiles,  till  we  come  to  make  parti-- 
cular^p  plication  ot  Chrift's  purpofe  and  purchafe 
in  the  work  of  redemption.     This  is  it  that  rids- 
marches,  and  draws  a  line  betwixt  us  and  repror- 
bate  ungodly  men,  and  that  keeps  from  the  fear 
of  eternal  death  that  purfues   them  :  and  it  gives 
fome  ground  of  hope  to  lay  hold  on.  and  grip  to,  . 
as  to  our  enjoying  of  Chrift's  purchafe.     I  know 
there  is  nothing  that  folk  had  more  need  to  be . 
fbber  and  warry  in  the  fearch  of,  and  in  the  fecu- 
ring.  themklves  in,    than  this  :    yet  by  the  fame 
command    that   enjoineth  us  to  make  our  cove- 
nant-ftate,  our  calling  and  election  fure,  we  are 
bound  to   make  our  redemption  lure-,    and  hal- 
ving at  fome  length  fpoken  of  the  way  of  making 
fure  our  believing,  on  the  1  v.  we  may  irfift  the 
lefs  on  this,  of  making  fure  out  redemption  by. 
ChriiL, 

The.- 


Serm.  2o.  Ifatah  $3. 

The  ft  C//eferves  for  information  ;  to  let  you 
.know,  that  there  are  rc,any  profeiTmg  Chriftians, 
that  account  this  a  curious,  nice,  and  conceity 
thing,  to  ftudy  to  be  lure,  and  to  make  it  lure,  • 

!  that  bhrifi  in  his  death  and  fufferings  minded 
them  in  particular  }  others  may  be  think  it  im- 
poihnle  ;  and  all  may  think  it  a  right  hard  and 
difficult  thing,  and  indeed  fo  it  is:  But  yet  we 
would  have  you  to  confider,  1.  That  fimply  it  is 
not  impoffible,  elle  we  mould  fay,  that  the  com- 
fort of  the  people  of  God  were  impoffible.  2.That 
it  is  no  curious  thing  •,  for  the  Lord  doth  not  lay 
the  obligation  to  curiofky  on  any,  tho'  we  would 
wilh  that  many  had  a  ho;y  curiofky  to  know 
God's  mind  towards  them,  that  they  might  not 
live  in  the  dark  about  fuch  a  concerning  bufinels. 
3.  That  the  fecret  cf  the  Lcrdis  witio  them  that 
fear  h'tmy  Pfal.  2<.  14.  and  even  this  lame  fecret 
concerning  reaemption  is  with  them,  and  he  will 
fhew  them  his  covenant  :  And  indeed  it  were  no 
foiall  marttr  to  have  this  manitefted. 
And  therefore, as  a  zd  Ufe  ofthepoint,we  would 

I  commend  to  you  the  lfudy  or  -making  this  lure; 
for  it  hath  many  notable  advantages  attending  it : 
Itwouid  provoke  to  humility, and  tothankfunefs 
to  him  that  loved  us,  and  wajhed  Us  from  our  fins 
in  his  own  bind  •,  it  Would  mak  a  comfortable 
an;;  ch  arfui  Chriitian  lite  •,  it  would  warm  the 
heart  with  love  to  God,  and  to  fefus  Ch.  ift,  who 
hath  thus  loved  us,asto-givehimfelf  for  us.  When 
we  commend  this  to  you,  it's  no  uncouth,  nice, 
needleily  curious,  or  unattainable  thing  ;  nor 
would  we  have  you,  when  ye  cannot  attam  it.  to 
fit  down  difeouraged  ;  neither  would  we  have 
you  take  any  extraordinary  way  to  come  by  it  ; 
nor  waiting  for  any  new  light,  but  that  which  is 
in  the  Bible  ;  nor  would  we  have  )  ou  revolving 
to  do  no  other  thing  till  ye  attain  to  this  :  But 
this  we  would  have  you  to  do,  even  to  make  faith 
in  Chrift  fure,  by  fleeing  to  him,  and  calling  your 
burden  on  him,  by  cordia-  receiving  of  him,  and 
acquieicing  'n  him  ;  and  then  ye  make  all  fure. 
The  committing  of  your  lelves  to  him,  to  be 
■faved  by  his  price  paid  to  divine  juftice,  and 
retting  on  him  as  he  is  holden  out  in  the  gofpel, 
is  the  way  to  read  your  intereft  in  his  redempti- 
on ;  and  this  is  it  that  we  have  Gat.  3.  and  2.  19. 
where  it  is  d:fputcd  at  length,  that  we  are  heirs 
of  Abraham  by  believing  5  and.  By  the  law  (faith 
the  apoffltyl  am  dead  tctbelaw,  that  I  might  live 
unto  God  :  /  am  crucified  with  Chrift-,  neverthe- 
less I  live,  yet  n:t  /,  but  Chrift  lives  in  me,  and 
the  life  which  I  live  in  the  flejh  is  by  the  faith  of 
the  Sen  cf  God  :  Hence  he  concludes,  Who  lov- 
ed me,  and  gave  himfelf  for  me  ;  And  this  he 
proves  in  the  lafl  words,  /  do  nA  fruftrute  the 


Verfe  4,  5.  1C>7 

grace  of  God,  I  do  not  difappoint  it,  I  mar  it 
not  in  its  end  and  deiign  ;  it  is  (as  if  be  had 
faidj  feeking  a  loft  finner  to  fave,  and  I  give  it 
a  loir,  finner  to»be  faved  :  For  tho'  God's  decree  be 
the  firil  ftep  to  fa!vation,and  the  work  of  redemp- 
tion follows  on  it,  and  then  believing  on  both; 
yet  to  come  to  the  knowledge  of  God's  decree 
of  election,  and  of  our  concern  in  the  covenant 
of  redemption,  we  look  downward,  and  feek  firft 
to  know,  if  we  have  a  right  to  make  application 
of  that  which  was  thought  upon  long  fi nee  con- 
cerning us  ;  and  this  we  do,by  reflecting  on  the 
way  we  have  come  to  believing  :  If  we  have 
been  convinced  and  made  fenfible  of  fin,  and  oi 
our  loft  condition  by  nature  ;  if  we  have  not  ' 
fmothered  that  conviction,  but  cherifhed  it ;  if 
we  have  not  run  to  this  or  .that  duty  for  fatisfy-. 
ing  of  divine  juftice,  and  for  making  of  our 
peace  thereby,  but  were  neceffitate  to  betake  cur 
ielves  to  Jefus  Chrift  made  offer  of  in  the  gofpel 
for  the  falvation  of  fmners  •,  and  if  we  have 
clofed  with  him  as  he  was  offered;  and  if  we  have 
done  fo,  we  may  thence  conclude  that  he  hath 
loved  as,  and  given  himfelf  to  fave  ua  :  Becaufe 
he  hath  humbled  me  for  fin  (may  the  ferious 
ferious  foul  fay)  and  given  me  this  faith  to  believe 
in  him  ;  and  this  is  his  promife  which  I  reft  upon, 
that  1  fhall  be  faved.  Or  thou  mayft  try  thy 
intereft  in  his  redemption  thus  ;  Whether  am  I 
one  of  God's  people  or  no  ?  Whether  do  I  walk 
like  them  ?  and  fo  go  thorow  the  marks  and 
fignsot  holinefs,  asking  thy  felf,  What  fincerity 
is  there  in  me  ?  what  mortification  ?  what  bu- 
milty,  meeknefs,  loveto  God  and  his  children? 
and  what  fruits  of  faith  in  new -'obedience  ?Thefe 
two,  faith  and  holinefs,  are  the  pillars  that 
bear  up  the  houfe  of  alfurance  ;  working  and 
not  retting  on  it,  believing  and  yet  not  grow- 
ing vain  and  light  becaufe  of  it,  but  fo  much  the 
rather  ftudying  holinefs  ;  and  to  go  on  betwixt 
and  with  thefe  two,  till  we  come  to  read  God's 
mind  about  our  election  and  redemption  :  For 
neither  believing  nor  hotn  fs  can  make  any  ■ 
alteration  in  the  bargain  of  redemption,  yet 
it  will  warrant  our  application  of  the  bargain, 
and  cle«r  our  intereft  in  it  ;  as  the  apoftle  Pe- 
ter  plainly  iniinuates,  when  he  thus  exhorts, 
Give  diligence  to  maie  ycur  calling  and  eittti- 
on  fure  :  How  is  that  ?  Will  diligence  make 
God  alter  his  decree  of  election,  or  make  it  any 
furer  in  it  felf?  No,  by  no  means/but  it  will 
alTure  us  of  it  ;  for  Jby  fo  dcing  an  entrMms 
fhall  be  miniflred  unto  us  abundantly  into  his 
everlafiing  kingdem  \  by  giving  all  diligence  t» 
add  one  grace  fo  another,  and  one  degree  of 
f*  2  graCt 


toS.  Jfaiab  <)}. 

grace  to  another,  there  fhallbe  a  wide  door  open- 
ed to  us  to  go  into  heaven  by  *,  and  trure  is  no 
hazard  in  commending  this  do£rine  to  you  all, 
even  the  ftudy  of  faith  and  holinefs,  thereby  to 
come  to  the  knowledge  of  God's  iecrct  counfel 
concerning  you. 

And  therefore,  as  a  third  Ufe  of  this  point, 
Know  that  all  of  you,  that  prejudge  your  fjlves 
of  this  comfort  of  your  intereil  in  Chrift's  pur- 
chafe-,  do  bring  the  blame  of  it  on  your  felves.  If 
any  ihall  prophancly  objecl,  h  God  hath  purpofed, 
fo  many  iha:!  get  good  of  Chrift's iuffevings,and 
no  mo,  what  will  my  faith  and  holinefs  do,  if 
I  be  not  elected  ?  nd  w  hat  can.  my  unbelief 
and.,  negligence  prejudge  me*if  I  be  elected  ?  We 
fhew,  in  tlie  former  Ufe  wh..t  faith  and  holinefs 
wiii  do  ;  ana  we  tell  you  here,,  what  your  un- 
belief and  ne^.igence  wiil  do,  and  it's  this,  it 
Will  feclud-  you  from  all  the  bleflings  of  the 
covenant,  and  bring  you  under  the  fentence  of 
condemnation  :  tor  as  the  conditional  promife 
looks  to  the  believer  and  unbeliever  ;  io  it  is 
not  Chrift's  purchafe,  nor  the  difference  God 
hath  made  in.  his  purpofe  of  ele&ion,  that  is  the 
caufe  why  ye  are  damned  and  not  juftilied  ;  but 
yearedamned)becauie  ye  tranfertued  God's  law, 
and  when  falvation  was  orferea  to  you  through 
Chrift,  ye  would  not  clofe  with" the  offer ;  and 
ye  are  not  juftified,  becaufe  ye  betook  not  your 
fclv.es  to  him  for  righteoulnefs,  but  continued  in 
your  fin^and  in  feeking  righteoufnefs  by  the  law: 
To*altho'thisuniverfal  be  not  true>  That  Carifi 
died  for  all  men ;  yet  this  univerfal  is  true,  that 
they  are  all  ju/iijied  that  by  faith  flee  unto  Jefus 
Ghriji  for  refuge  :  Hence  thefe  two  are  put  toge- 
ther. Job*  6.%-j. All  that  the  Father  hath  given  mey 
Jkall  eome  unto  me  \  and  him  that  comet  b  J  will  in 
up  -wife  cafl  out:  Fcrlcame  dcvon.fr  cm  heaven  n*t 
tt  dg  my  twn  will,  but  the  bather's  will  that  ft nt 
me,  if  itfhould  be  asked,  V\  hac  is  the  Father's  will? 
He  anlwers,2Ai$  is  the  Father's  will  that  Cent  mg, 
that  «f  all  that  be  hath  given  me  J  Jhwld  I  fe  no- 
thing.', there  are  (as  if  he  had  faid)  fome  commit- 
tied  to  me,  to  be  redeemed  by  me,  and  I  will  lofe 
»one  of  them.  And  left  itfhould  yet  be  obj  c^ted, 
But  I  wot  not  if  I  be  given  to  Chrift  to  be  redee- 
med by  him;  he  adds,slnd  this  is  the  will  of  him 
that  fent  me,  that  every  one  that  feetb  the  Sen, 
and  believeth  on  him,  may  have  everlafting  life: 
I)i  wbich  words,  we  have  two  wills,  to  lay  fo, 
©oth  having  the  fame  promife  and  erfeft  ;  the 
firffc  relates  to  the  fecre't  pa&ion  of  redempti- 
on verfe  39.  and  the  fecond  is  his  revealed 
will,pointing.atour  duty,  verfe  4.0.  And  fo,ifany 
fhould  fay,  I  know  not  if  I  be  given,  to  Chrift, 
\  kwvt.  Bdt.  if  I  be  ele&ed.;  This^afifwer  is  Utre 


Ver.  4,  <j.  Serm.  20. 

given,  What  is  that  to  thee  ?  it's  not  to  be  karch- 
.  ed  into  at.  the  fir  il- hand,  and  broken  in  upon 
•  per  faltum,  and  at  the  broad-fide  J.  that  is  God's 
iecrct  will,  and  that  which  is  his  revealed  will 
belongs  to  thee,  and  that  is,  to  fee  that  thou  be- 
lieve ;  and  if  thou  believeft,  the  lame  promife 
that  is  annexed  to  believing  is  annexed  to  ele<fti- 
on,  and  they  fweetly  tryft  together,  and  are  of 
equal  extent,  to  wit,  believing,  and  to  be  given 
to  Chriil  ?  And  therefore  let  me  commend  it  to 
you, to  hold  you  content- with  God's  revealed  will; 
for  it  is  not  the  ground  of  your  faith,  I  nxan  as 
to  it's  fir  It  doling  with  Chriil,  that  of  all  given, 
to  Chrift,  he  ihall  lo!e  none  ;  but  this  is  the 
ground  of  it,  That  every  one  that  ieeth  the  Son, 
and  believeth  on  him,  ihall  have  ever'afting  life: 
And  we  may  add  this  word  ,as  one  motive  amongil 
others  to.faith  and  holinefs,  That  by  your  ftudy.  - 
ing  of  thefe,  ye  may  turn  over  the  words  of  the 
prophet  here  to  your  felves,and  fay  purely  he  hath 
born  our  griefs, and  carried  cur  ftrrews;  and  that 
of  theapoftle,<jtf/.2.lf&;/  loved  me^and gavebimr 
felf  for  me  ;  •  alfo  that  wrord  of  Piter  cited  before, 
His  own  felf  bare  our  fins  in  his  own  body  on  the 
tree:  And  O  what  conlolation  is  here  ! 

The4f£  Ufe  of  it  is,  To  commend  the  practice 
of  this  to  the  believer  that  hath  indeed  fled  to 
Jefus  Chrift  ;  and  to  fhew  the  great  privilege 
that  they  have  who  are  fuch  ;  The  pja<*tice  of  it 
is,  that  believers  fhould  feek  to  beellablilhed  and 
confirmed  in  the  particular  app'i  ration  of  Chrifl's 
death  to  themfelvts,  not  only  to  know  that  he 
Aiifered  for  the  ele<ft  and  for.  believers,-  but  for 
them  in  particular,  that,  as  it  h.Htb.  4.  \6.1hey 
may  c^me  with  bcldnefs  to  the  throne  of  God. and 
confidently  aftert  their  int.  reft  •,  and  as  it  is.Hdb. 
6.  they  may  grow,  up  h  the  fill  ajjurance  rfbepf 
unt:  the  end*  We  iuppofc  there  are  many  behe- 
vers3that  dare  not.difclaim  the  covenanted  their 
intereft  inChrift,who  yet  are  fearful  to  make  this 
particular  application,  Jefus.  Cb>ijt  hath  loved 
me,and  given  bimjelj  fr  me  :  t-ut  if  they  could 
knit  thee:fcds,with  the  cauie  Irom  whence  they 
came,  they  might  attain  to  it  ;  for  the  man  that. 
can  lay,  i  am  fled  to  Chrift  lor  refuge,  he  may 
alio  fay,  that  he  purpofely  laid  down  his  life  to 
pay  my  debt*,  ana-be  is  warranted  of  Chrift  to 
make  this  application  of  his  particular  intention, 
towards  him.  Upon  the  other  fide,  the  more 
confolation  be  in  this  to  believers,  it  fpeaks  the 
greater  ground  of  terror  to  unbelievers,  becaufe 
of  the  prejudice  theyfufain  by  the  want  of  this; 
and  as  many  of  you  as  make  not  faith  and  holi- 
neis  your  ftudy,  ye  ly  out  of  the  reach  of  this7 
conlglauoa  that  flows  from  (thrift's  bearing  the 

grieii 


5erm.  21.  Ifaiab  -53. 

griefs  and  (orrows  of  his  own :  And  therefore 
let  the  profane,  fentlefs  multitude,  that  know 
not  what  it  is  to  die  to  the  law,  or  to  live  to  ho- 
linefs,  as  ye  would  not  commit  facrilege,  (land 
a-back,  and  not  dare  to  meddle  with  this  redem- 
ption, till  ye  ftoop  and  come  in  at  this  door  of 


Ver.  4,  <5.     ■  .    109 

faith  and  holinefs  :  and  let*  as  many  as  are  in  this 
way  admit  of  the  confolation,  for  it's  the  Lord's 
allowance  upon  you  ;  but  for  others,  if  ye  pre- 
fume  to  take  hold  of  it,  the  Lord  will  wring  it 
from  you,  and  let  you  know  to  your  coft  that  )  e 
had  nothing  to  do  with  it. 


SERMON    XXL 

IfaUh  liti.  4.    Surely   be  bath  born  cur  griefs*  and  carried  vur  for  rows  :  yet  roe  did  efteem  him 

flrickcn,  [mitten  of  Gcd^  and  afflicied. 
Verfe  5.  But  be  was  mounded  for   our  tranfgrefft.ns,  be  was  bruifed  for  our  iniquities  :  the  cba- 

ftifement  ,f  our  peace  was  upon  him,  and  with  bis  ftripes  we  are  healed, 
1HE5E  words,  and  all  this  chapter,  look      fiah  that  was    prophefied  of,  and   promifed  t<5 


liker  a  piece  of  the  hillory   of  the  gcfpel, 
than  a  prophecy  o?  the  old  teitament  *,  the  Of- 
ferings or  the  Meffiah  being  fo  directly  pointed 
at  in  them.     We  ihew  that  this  firli  part  of  the 
4  verfe   holds  forth  the  caufe   of  his.fuffcrings, 
and  it  is  applied  to  our  Lord,  Matth.  8.  17.  and 
1  Pet,  2.  24.  As  for  the  fecond  pare  of  the  verfe 
in  thefe  words,  Tet  we  efteemed  him  [mitten  of 
God,  ftricken   and   afflitled;    any   who  are  ac- 
quainted with  the  goipel,  cannot  but  know  that 
it  was  fulfilled  in  him  :  and  it  is  an  aggravation 
of  their  fin  who  did  fo  undervalue  and  defpife 
him,,  that  tho'  he  condefcended  to  come  fo  low 
for  us,  yet  we  flighted   him  ;    and  even  then, 
when  there  was  greateil:  love  let  out,  we  ahufed 
it,  and  made  it  the  rife  of  the  greateil  malice  : 
And  for  the  5th  verfe,    it  is  app'ied  by  Peter \ 
1  Pet.  2.  24.  This  whole  chapter  then  being  fo 
gofpel-iike,    and   having   a    dire&  fulfilling  in 
Chriil,  we  may  draw  this  general  do&rne  from 
it,  Tbat  our  Lord  Jefus  Cbrift,  who  was  hern 
of  the   Virgin    Miry,    fuffered  under    Pontius 
Pilate,  was   crucified,    died   and   was   buried, 
and  rcfi  again  the  third  day  ;  is  the  very  fame 
Meffiah  that  was  pr  phtfied  of  in  the  eld  tefta- 
tuent,  and  was  pr.mifed  to  Abraham,  ffaac  and 
Jacob,  wh:m  the   fathers  before  his  coming  in 
the  flefh  were  waiting  fr.     And  tho*  this  may 
be  looked  on  as  but  a  rery  common  and  ulelds 
do&rine,  yet  it  is  the  main  ground  and  founda- 
tion of  our  faith  :  we  may  take  many  things  for 
granted,  wherein  if  ve  were  well  tried  and   put- 
to  it,  we  would  be  found  uniicker,  and  in  this 
among  the  nlL     ?'ow,  for  confirmation  of  it, 
this  fame  one  argument  will   make  it  out*,  ve 
jhall  not  follow  it  at  length,  but  in  the  profecu- 
tirg  of  it  ihall  adrift  our  fdves  to  this  chapter: 
The  argument  runneth  thus,  If  in  Chriil  jefus, 
that  which  was  proph.fied  of  the  Meffiah,  and 
pjotrifed  to  t;  e  ^.t^ers,    have  its  fulfilling  and 
accoropliihmerit  7  then  he  mull  .be-  the  fam*  Mef* 


them  ;  for  thefe  things  fpoken  of  the  one. and 
alone  Meffiah,  can  agree  to  no  other  :  But  what- 
ever was  prophefied  and  fpoken,  or  promifd 
of  the  Meffiah  to  the  fathers,  to  the  leatt  circum- 
ilance  ot~  it,  was  ail  fully  a:complifhed  and  ful- 
filled in  Chriil  ;  therefore  the  conclufion  laid 
down  in  the  do&rine  follows,  to  wit,  That  our 
blelled  Lord  Jefus  is  the  fame  Meffiah  that  was 
prophefied  of,  promifed  to  the  fathers,  and 
whom  they  before  his  coming  were  looking  for: 
So  that  that  queftion  needs  not  now  be  propofed, 
Art  thou  be  that  Jhould  come,  or  do  we  look  for 
another  ?  Go,  fays  Cbrift,  Mat.  1 .  4,  5 ,  6.  and 
tell  John,  The  blind  receive  their  fight ,  the  lame 
walk,  and  the  lepers  are  cleanfed,  the  deaf 
hear,  and  the  dead  are  raifed,  and  the  po.r 
have  tbegofpel  preached  to  them,  and  blefjed  /V. 
he  whofoever  Jhall  not  be  offended  in  me  ;  Blef-  ' 
ibd  is  he,  who  becaufe  of  my  humiliation  is  not 
(tumbled.  Now,  not  to  make  a  rehearfal  of  the 
general  prophecies  in- fcripture,  all  of  which, 
have  their  exact  fuelling  in  Chriil,  we  fhall 
only  (peak  to  two  things  here  for  making  out  o£ 
the  argument  propofed,  1.  That  this  chapter 
fpeaks  of  the  Meffiah.  2.  That  which  is  fpoken 
in  it,  is  literally  fulfilled  in  Cbrift. 

1.  That  this  chapter  fpeaks  of  the  Meffiah  ; 
tho*  of  old  the  blinded  Jews  granted  it,  yet 
now  they  fay  that  it  fpeaks  of  tome  other  :  But 
that  it  fpeaks.  of  irim,  tbefe  things  will  make  it: 
evident,  1.  If  we  look  to  the  13  v.  of  the  former 
chapter,  where  it  is  aid.  My  Servant  floall  deal 
prudently,  he  Jhall  be  exalted  and  extolled,  and 
be  very  high  :  There  our  Lord  Jefus  is  fpoken  of 
as  the  Father's  Servant  or  gr^at  Lord-deputy; 
and  the  Jews  themfrlv.s  grant  that  this  is  meant 
of  the  Moffiab  ;  and  there  is  nothing  more  clear 
than  that  what  is  fpoken  in  this  chapter  relates 
to  him,-  who  is  called  the  Lord's  Servant  in 
the  former  chapter*  as  we  fhewec?  .at  our  en~ 
trine  to.  fceak  of  is*.    2.  If  we  lo«k  to  the  dc- , 

fefc 


110  t  Jjaran  «,  $. 

fcripticn  of  his  perfon,  it  ran  agree  to  no  other  ; 
for  it's  laid,  itiere  was  no  guile  found  in.  bis 
mouth,  he  was  bn  tight  as  a  lamb  to  the  {laugh- 
ter, and  m  a  jheep  before  the  fbearer  is  dumb, 
fo  be  opened  not  his  mouths  &C.  He  had  no  fin 
of  his  own,  which  can  he  laid  or  no  other  ;  there- 
fore this  chapter  freaks  of  hi  rt.  3.  Irwe  confider 
the  ends  and  effects  or  h.s  UifFerfngS  they  do  ai- 
fo  clear  it?  The  end  or  his  fufFeringjs,  for  ;t's 
for  the  tranrgrefiions  of  5lis  people  ;  and  as  it  is, 
Dan.  6  27.  H  was  to  be  cut  ff  cut  not  f  r  bun- 
felf:  The  erfcc**.  He  fhaUfee  bisfeedj  and  by 
his  knowledge  jaftifie  many.  And  the*new  tefta- 
ment  is  full  to  this  puirpoJe,  there  being  riofrrip- 
ture  in  all  the  o'd  t  :H-r  pt  more  ma  .e  ule  of, 
nor  oFtner  app'ied  v  Chtiit  than  th.s  is. 

2.  What  isfpoki  n  in  th  s  chapter  h  really  and 
literally  fulfi  led  inChrift;  and  we  may  fii 
draw  what  is  <n  it  to  th. ...  five  heads  all-whicn 
.We  .will, find  clearly  ru  filled  in  him.  1.  To  his 
TufFerings*  2.  To  the  ground  of  his  furferings.  .3. 
To  mens  account  and  eiiimation  of  him.  4.  To 
the  promites  n.ade  to  him.  5.  To  the  e£Fs&s  that 
followed  on  his  luiferings.  (1.)  For  his  TufFerings, 
it's  faid,  that  he  ihould  he  a  man  cf  farrows  and 
acquainted  with  grief  \  that  he  ihould  be  defpi- 
fed and  rejected  cf  men,  and  nt  be  efleemed; 
that  he  ihould  be  looked  on,  as  flricktn,  f mitten 
of  God  and  ajfiicled\  that  he  fnouid  bear  our  for- 
rows  and  griefs,  and  be  wound? d  for  cur  tranf- 
greffi :n$\  that  he  ihould  beoppreffed  andaffli&edy. 
and  brought  as  a  lamb  to  the  {laughter $  that  he 
Ihould  be  numbred  amengft  the  tranjgrejfors  \  and 
that  he  fhould  die,  and  be  buried,  make  bis 
grave  with  the  wicked  and  with  the  rich  iu  bis 
death  'y  all  which  are  clearly  fulfilled  in  him: 
And  the  clearing  of  his  fufFerings,  whereof  we 
fpoke  before,  clears  this,  that  not  only  he  fur- 
red, but  that  he  was  brought  fo  low  in  fufFering. 
2.  For  the  ground  of  hi*  fufFerings,  it's  faid  to 
be  the  fins  of  his  own  elt&  ;  He  bare  cur  griefs, 
and  carried  cur  Jorrows  ;  he  was  wounded  for 
our  tranfgreffions,  and  bruifed  for  our  iniquities  \ 
there  was  noguile  found  in  bis  mouth :  The  great- 
eft  enemies  of  our  Lord  could  impute  nothing 
to  him  •,  Pilate  was  forced  to  fay,  that  he  found 
no  fault  in  him;  all  which  fhew  that  it  was  for 
the  tranfgreflions  of  his  people  that  he  (ufFered. 
(3.)\s  for  mens  little  efLem  of  him,it  is'alfo  very 
clear;  for  he  was  defpifed  and  rejected  of  men  ; 
we  hid  as  it  were  our  faces  from  him;  he  was 
defpifed,  and  weefteemedhim  not:  The  world 
thought  little  of  him,  and  we  that  are  ele& 
thought  but  Tittle  of  him ;  and  what  is  more  clear 
in  the  gofpel  than  this,  where  it  is  told,  that  he 
JWis  reproached,  butfbjted^  fpitted  0%  defpifed  ? 


*cr.  4,.-^.  oerm.  21, 

they  cried,  Away  with  him,  .crucife  him  ;  he 
trufied  in  Gcd.  let  him  deliver  him\  but  God 
hath  flrfaken  Sim.  (4.)  As  for  the  promiies 
made  to  him,  Hejhall  fee  bis  feed,  he  JhaUprc- 
I  long  his  days,  and  the p leaf ure  of  the  L  rdfiaB 
■projper  in  bis  bands  ;  he  fl)  all  fee  of  the  travel  of 
his  foul,  and  be'jatisfied  ;  and  by  bis  knowledge 
Jhuiimcny  be  JKfiified&c.  what  mean  all  theie,but 
ti-.at  he  in  :il  die,  and  rife  again,  and  have  many 
converts  ;  that  God's  work  lhail  thrive  Well  ifl 
his  hand,  and  that  he  fhall  have  a  glorious  king- 
dom ar,d  many  fu'jj&s?  which  is  called  after- 
ward his  having  a  p  rticn  with  the  great,  and 
his  dividing  of  the/pAl  with  thefirong  :  All  this 
was  accomplished  in  Chrift,  when  after  his  refur- 
tecfion  many  were  won  and  brought  in  by  the 
gofpekto  believe  on  him;  and  tho'  the  Jews  and 
Meat  kens  concurred  and  confpired  to  cut  ofF  all 
Chriftians,  yet  his  kingdom  fpread,  and  hath  con- 
tinued thefe  iixteen  hundred  ytars  and  above. 
Cs.)  A*  for  the  efFe&s  that  followed  on  his  fuffer- 
ings,or  the  influence  theyjhave  on  theeleft  people 
of  God  ;  as  many  converts  as  have  been  and  are  in 
the  worM,  as 'many  witneJles  are  there,  that  he  is 
the  Mcffiab)  every  converted,  pardoned  and  re- 
conciled foul  fealsthis  truth;  Hence,  1  Jibn  5, 
7,  8.  it  is  faid,  There  are  three  that  bear  witnefs 
in  heaven,  the  Father,  the  Wcrd,  and  the  Holy 
Gbf},  and  tbefe  three  are  one  ;  and  there  are  three 
that  bear  witnefs  on  earth,  the  Spirit  in  his  effi- 
cacy, the  Water  in  the  ian&ifying  vertue  of  it, 
in  changing  &  cleanfing  his  peop.cand  the  Bkod 
in  the  Satisfying  and  juftifying  vertue  of  it ;  and 
thefe  three  agree  &  concur  in  one,even  this  one,to 
wit,  that  jefus  Chrilr.  is  the  Son  of  God:  and  then 


and  fay,  Truly  Chriil  is  the  Meffiah. 

The  Uje  is,  To  exhort  you  to  acquaint  your 
felves  with  thefe  things  that  ferve  to  confirm  this 
truth  ;  the  book  of  the  Atls  of  the  Apoftles,  and 
the  Epiftle  to  the  Hebrews,  are  muchfpent  upon 
it,  even  to  hold  out,  and  to  prove  Chrift  Jefus 
to  be  the  true  MeJJiab,  and  Saviour  of  his  people? 
if  this  be  not  made  fure  and  fieker,  we  have  an 
unftable  ground  for  our  faith  ;  and  thr  ugh  it  be 
fure  in  it  ie\t\  yet  fo  long  as  it  is  not  fo  to  us,  we 
want  the  confoiaticn  of  it :  and  there  is  a  two- 
fold prejudice  that  cometh  through  folks  want 
of  thorow  clearness  in,  and  afTurance  of  this 
truth.  1.  To  the  generality  of  hearers,  there 
is  this  prejudice,  that  the>  are  lo  carelefs  and 
little  folicitous  to  reft  on  him  :  And  as  it  made 
the  Jem  to  rejed  him,  who  to  this  day  ftumble 

at 


Serm.  21.  1  lfaiab  j?. 

at  him  on  this  very  lame  ground,  mat  they 
know  him  not  to  he  the  Mefftab t  the  Chriit  of 
God  ;  in  whom  is  accompliihed  all  that  was  lpo- 
ken  of  the  Mejfiab  :  fo  Chriitians  not  being 
through  in  it,  they  do  not  reft  on  him,  nor  dole 
with  him  as  the  true  Meffiab  .  2.  There  is  a  pre- 
judice alfo  from  it  tohelievers.who  having  only  a 
glimmering  light  of  Chriit's  being  the  Mejfiab, 
-come  fhort  ot  that  conization  that  they  might 
have,  it'  they  were  through  in  the  faith  of  it; 
there  is  this  great  evil  among  Chriftians,  that 
they  ftudy  not  to  be  folialy  clear  and  through 
in  this  point,  (o  that  if  they  were  put  to  reafon  and 
debate  with  a  Jew,  if  there  were  not  a  witnefs 
within  themfelves  of  it,  the  truth  of  the  faith  of 
many  would  be  exceedingly  fhaken. 

From  this,  that  he  never  ipeaks  of  Chrift's  fuf- 
ferings, but  he  mikes  application  of  them,  he 
carried  our  griefs,  he  was  wounded  for  our  tranf— 
greflions,  S5c.  Obierve,  That  believers  would 
look  on  Cbrifl's  fufferings  as  undergone  for  them, 
and  in  their  room  and  place*  We  cleared  before, 
1.  That  Chrift  fuffered  for  fome  peculiarly,  and 
not  for  all:  and,  2.  That  believers  would  endea- 
vour the  clearing  of  their  own  intereit  in  hisfuf- 
ferings,  and  that  they  have  a  right  to  them. 
Now  we  ihortly  add  this  3d,  of  kin  to  the  former, 
That  believers,  and  ftfch  as  are  fled  to  Chriit  for 
refuge,  would  look  on  his  fufferings  as  come  un- 
der forthem  ;  and  theie  fame  icriptures  which  we 
cited  to  confirm  theie,  will  confirm  this.  The 
reaion  why  we  wou'd  have  you  confirmed  in  this, 
is,  becaule,  (1.)  It  is  only  this  that- will  make 
,  you  fuitably  thankful-, it  is  this  which  is  a  notable 
ground  of  that  long  of  praife,  Rev.  1-  4.  To  him 
'  that  hath  hved  us,  and  wajhed  us  frm  our 
fins  in  his  own  bloody  &c.  (2J  This  is  a  ground 
or"  true,  foiid,  and  itrong  confolation,  even  to 
be  comforted  in  the  applicative  iaith  of  Chriit's 
purchafe.  (.3*0  *c  is  tlie  Vord>s  allowance  on 
his  people,  which  they  lhould  reverently  and 
thankfully  make  life  of,  even  to  look  on  je- 
fus  Chrift,  as  wounded,  pierced,  and  lifted 
up  on  the  crois  for  them;  and  by  doing  this, 
according  to  his  allowance,  there  is  a  payed 
way  made  for  application  of  all  the  benefits  of 
his  purchafe.  % 

3.  From  the  fcope  (looking  on  the  words  as 
fpokento  removt.  the  fcandal  of  the  crofsj  otfferve, 
(which  may  be  a  reafen  of  the  former)  That  fclk 
voill  never  takz  up  Cbriji  rightU  in  bis  fujje.  ings, 
except  they  take  him  up  as  fuffering  for  ibtnt,  and 


Ver.  4,  5.  in; 

finners  errand,  according  to  the  ancient  tranfacti- 
on  in  the  covenant  of  redemption,  as  he  i*  brought 
in,  faying,  Pfal  40.  Lo,  I  corneal  the  volume  of 
thy  b*o\L  it  is  written  of  me,  I  delight  to  do  thy 
will,  0  God.  3.  It  leads  to  a  Hayed  look  of  God's 
holinefs,  juftice  and  goodnefs,  in  exacting  iatisfa- 
e>ion  of  his  own  Son,  and  in  accepting  of  that 
fatis  faction.  4.  It  gives  a  right  view  o*-  the  way 
of  grace,  and  leads  in  to  fee  it  to  be  a  moil  real 
thing;  God  the  offended  Party  accepting  of  the 
price,  and  Cnriil  paying  it :  thus  the  believers 
faith  gets  a  fight  of  Chriit  fatisfying,  as  if  he  (aw 
his  own  debt  latisfied  by  himfelf ;  it  fees  him 
undergoing  the  curfe,  and  juftice  inflicting  it  on 
him,   that  the  believer  may  go  free. 

The  Ufe  is>  To  ihew  the  neceility  of  ftudying 
the  well  grounded  application  of  Chrift's  fuffer- 
ings as  for  us  :  Much  of  the  reafon,  why  Chrift 
is  not  more  prized,  lies  here,  that  he  is  not  look-  ■ 
ed  on  as  paying  our  debt;  otherwife,  when  chal- 
lenges ot  the  law   and  of  juftice  take  hold  on 
the  foul,  if  Chrift  were  feen  interpofing,  and  fay- 
ing, A  body  haft  thou  prepared  unto  me  ;  and  if 
juftice   were  feen  exacting,  Chrift  performing, 
and  God  accepting  his  fatisfadtion  ;  and  that,  in 
fign  and  token  that  juftice  is  latisfied,  he  is  raifed  i 
from  the  dead:  julbfied  in  the  Spirit,  and  is  en- 
tred  in  poireifion  of  glory,  as  believers  Fore-run- 
ner in  their  name  ;  it  would  afford  precious  and 
lovely  thoughts  of  Jefus  Chriit,  and  humbling 
thoughts  of  our  felves  :  Therefore  there  is  a  ne- 
ceflity.  if  we  would  confider  his  fufferings  aright, 
and  prize  and  efteem  him,  that  we  endeavour  to 
make  particular  application  of  them  to  our  felves 
on   good    grounds.     2.  Upon  the    other   hand, 
know,  ye  who  have  no  ground  to  make  this  ap- 
plication, that  ye  cannot  eiteem  aright  of  him 
or  his  fufferings,  nor  of  the  grace  that  fhined  in 
them,  becaufe  ye  have  no  title  to,  nor  can,  while 
fuch,    have   any   clearnefs  of  intercft  in  them. 
3.  For  you  that  would  fain  have  a  high  eiteem- 
of  Chriit,  and  yet  are  all  your  days  calling  at 
this  foundation,  never   think  nor  expect  to  win 
rightly  to  efteem  of  him,  ^o  long  as  ye  f~ar  to 
make  application  of  his  purchaie  ;  and  therefore, 
that  ye   may  love  and   praife   him,  and  efteem  > 
riahtly  of  him,  labour  to  come  up  to  the  mak- 
ing  o?  this  application   on  folid  and  approved' 
grounds. 

4.  More  particularly,  from  this  part  of  the  ag-  - 
gravation,  Tet  we  efieemed  him  jhicken,  fmiiten  *■ 
of  Cod,  and  ajjiicted  ;  We  have  a  fourfold  corw 


112  \Ifaiab  J3« 

in  his  fuflferings,  fo  as  onlookers  thought  him  a 

mod  defpicable  Man,  and  one  that  was  flricken 

and  {mitten  of  God,  and  afflidted  :  Of  this  we 
Tpoke  on  the  beginning  of  the  4  ver.  (2.)  We 
have  here  an  evidence  of  the  exceeding  great  free- 
nefs  of  grace,  and  of  the  love  of  Chrift  in  his  fuf- 
ferings,  in  (o  far  as  he  hare  their  farrows,  and 
paid  their  debt  that  counted  him  fmitten  ;  there 
■was  no  good  thing  in  us  to  detei  ve  or  procure 
his  furferings,  but  molt  freely  he  Uriderwent  thefe 
fufF.rings,  and  undertook  our  debt,  Row,  5.  8. 
God  commends  his  love  towards  usjn  that  while 
tve  were  yet  finners,  Cbrifl  died  f  r  us*    And 

•  v.  10.  While  roe  were  yet  enemies ,  me  were  re- 
conciled by  the  death  cf  his  S  n.  Can  there  be 
a  greater  proof  of  infinite  and  free  love,  than 
appears  in  our  Lord's  furferings  ?  There  was  not 
only  no  merit  on  our  fide  ;  but  on  the  contrary, 
defpifing,  rej  dtir.g,  being  afhamed  of  him,  re- 
proaching him,  kicking  again!!  him,' and  rubbing 

•of  affronts  on  him  ;  Paul  and  others  having  their 
hands  hot  in  his  blood. 

Ufe  1.  Confider  here,  behold,  and  wonder  at 

-the  free  leve  of  God,  and  rich  cordefcending  h  ve 
of  Chrift  :  He  {lands  not  at  the  bar  and  prajs  for 
them  that  were  praying  him  to  pray  for  them  ; 
but    a?  it  is  in  the  end  of  the  chapter,  it  was  for 

^tranfgrelfors  :  It  was  even  for  fome  of  them  that 
were  lecking  to  take  away  the  life' of  the  Prince 

.  of  life,  and  for  other  tranfgreffors. 

2.  Know,  that  in  them  to  whom  the  benefit  of 

-Chrifl's  death  is  applied,  there  is  no  more  worth 
than  there  is  in  others  who  do  not  fhare  of  the 
benefit  of  it,  It's  .the  opinion  not  only  of  heri- 
ticks,  but  fome  way  of  many  ignorant  profeffors, 
that  thefe  for  whom  Chriil  died  were  better  than 
other's;  but  here  we  fee  a  proof  of  the  contrary  ; 
he  dies  for  them  that  accounted  him  fmitten  of 
God:  And  this  he  doth  for  two  reafons,  1.  To 
ihew.the  riches,  and  freedom  of  his  grace,  that 
could  overcome  man's  evil  and  malice,  and  out- 
reach the  height  of  the  defperate  wicked nefs  that 
is  in  man,  and  that  flands  not  (to  f  peak  To)  on 
depping-flones,  but  com^s  over  the  greatefl 
guilt  of  fin  and  enmity  in  the  creature.  2.  To 
•comfort  and  encourage  his  followers,  when  en- 
gaged to  him,  agalnft  and  out-over  their  groffeft 
failings'and  greatefl  mil;arriages  :  He  that  lov- 
ed them,  when  they  were  defpiling  and  rejecting 
him,  and  fpitting  in  a  manner  in  his  very  face, 
willhe  now  give  up  with  them,  when  they  have 
fome  love  to  him,  for  this  or  that  corruption  that 
ftirreth  or  breaketh  forth  in  them  ?  Thus  the  a- 
poflle  reafons,  Rem,  $,  10.  If  when  we  were  ene- 
mies we  were  reconciled  t)G  d  by  the  death  of 
b*  Son^much  mors  beiag  reconciled  wejhail  be  fa- 


Ver.  4,  «5.      (  Serm.   21. 

ved  by  his  lifetWc  were  enemies  whenChrifl  gave 
himfelf  for  us  ;  but  thro'  grace  we  are  foiv.eu  hat 
better  now  :  Enmity  and  defpite  in  us  was  then 
at  an  height  ;  now  it  isweakned,  reflraincd,  and 
in  feme  meafure  mortifi  d  :  And  if  while  we! 
were  at  the  height  of  t  nmity  againfl  hiai,  he  di- 
ed for  us  to  recoricie  as  to  God,  how  much  more 
now,  being  reconciled,  may.  we  expert  p.ace 
and  fafety,  and  all  the  benefits  of  his  purchafe 
thorow  him?  Thus  there  is  a  notable  coniza- 
tion, from  this  bent  of  malice  that  was  fometime 
in  us,  compared  with  the  vidlcry  that  grace  hath 
now  gotten  over  it  ;  and  thegradition  is  always 
comfortable,  to  wit,  that  thefe  lulls  that  onee 
did  reign,  and  were  without  any  gracious  oppo- 
iition  made  to  them,  or  any  protection  entered 
againfl  them,  prevailing  it  may  be  publickly, 
are  now  oppofed  and  protefled  againft  :  And  i£ 
Chrifl  flood  not  on  the'  greater,'  will  he  ftand 
ontheieffer?  And  our  Lord  allows  this  fort  of 
reafoning  io  mu"h  the  more,  that  he  may  there- 
by ft rongly  engage  the  heart  of  the  believer  a- 
gainft  fin,  and  to  the  admiring  of  grace,  and 
withal  |d  the  ferious  fludy  of  holinefs.- 

3.  [t  ferves  to  let  you  know  how  much  ve 
believers  are  engaged  and  obliged  to  grace,  and 
what  thanks  you  owe  to  it.  (1.)  Look  to  what 
fatisfies  for  your  debt ;  ye  pay  not  one  farthing 
of  it,  our  Lord  jefus  paid  all.  (2.)  Look  to  the 
moving  caule,  it's  to  be  attributed  to  nothing 
in  you,  but  altogether  to  free  grace  :  Some  poor 
dyvour  may  by  his  pleading  prevail  with  an 
able  and  pitiful  hearted  man  to  pay  his  debt ;  but 
there  was  no  fuch  externally  moving  caufe  in 
you  to  procure  this  of  him,  but  he  freely  and  wil- 
lingly, and  with  delight  paid  your  debt,  when 
ye  were  in  the  height  of  malicious  oppofition 
to  him,  doing  all  that  might  fear  him  from  it  : 
And  had  it  been  poffible  that  man's  malice,  defpi- 
fing  and  defpite  could  have  fcarred  him,  he  had 
never  died  for  one  finner  ;  but  he  triumphed 
openly  in  his  grace  ©fer  that,  and  all  that  flood  - 
in  his  way. 

4.  We  have  here  a  confirmation  of  th'at  truth, 
that  holds  out  man's  malice  and  defperate  wic- 
kednefs  ;  ani  can  there  be  any  thing  that  eviden- 
ced! man's  wickednefs  and  nia^ce  more,  than,  1. 
To  have  enmity  againfl  Chriil ;  2.  To  have  it  at 

.fuch  an  height  as  to  defpife  him,  ard  count  him 
fmitten  and  plagued  of  God  ;  And.  ?.  To  beat 
the  height  of  malice,  even  then  when  he  out  of 
love  was  condefcending  fo  low  as  to  furFer  and  fa- 
tisfie  juflice  for  him  ?  Ye  may  pofFih'y  think  that 
it  was  not  ye  that  had  fuch  imKce  at  Chriil ;  but 
faith  not  the  prophet.  We  e/hemed  him  [mit- 
ten 


Serm.  21.  Ifaiah  53. 

ten  of. God  !  Taking  in  himfelf  and  all  the  ele&. 
Which  might  give   us  this  Obfervation,  That 
there  is  nothing  more  defparately  voided,  and  fi- 
led with  more  enmity  againft  Chrift  in  his  conde- 
fcending  love,  and  againft  God  in  the  manifefta- 
tion  of  his  grace,  than  when  even  eleft  fouls,  for 
reborn  be  bath  fuffered,  defpife  him,  and  count 
bim  fmitten  of  God  and  afflitted.  It's  indeed  ve- 
ry fad,  yet  very  profitable,  to  walk  under  the 
deep  apprehenfion  and  foul  preflfure  of  heart- en- 
mity afaainft  God  and  Chrift :  Are  there  any  of 
you  that  think  -ye  have  fuch  finful  and  wicked 
natures,  that  difpofeyou  to  think  little  of  Chrift, 
to  defpife  and  reje&  him  and  his  grace  ?  God's 
elect,  have  this  enmity  in  their  natures  ;  and  if 
fuch  natures  be  in  the  elect.,  what  mud  be  in  the 
reprobate,  who  live  and  die  in  this  enmity  ?  If 
this  were  ferioufly  confidered  and  laid  to  heart, 
O  but  folk  wouid  be  humble;  nothing  would  af- 
fect the  foul  more,  and  ftound  to  the  very  heart, 
than  to  think  that  Chrift  lufFered  for  me,  thro' 
grace  an  elect,  and  a  believer  ;  and  that  yet  not- 
withstanding i  fhould  have  fo  defpifed  and  reje- 
cted him,  and  accounted  him  fmitten   of  God. 
and  afflicted.     Let  me  .exhort  all  of  you  to  look 
back  on  your  former  walk,  and  to  lay  this  enmity 
to  heart;  for  the  day  is  coming,  when  it  will  be 
found  to  b^a  biting  and  confeience-gnawing-fin 
to  many.     4.  In  that  he  aggravates  their  enmity 
from  this,  ebferve  this  truth,  which  is  alfo  here 
confirmed,  That  there  is  nothing  that  gives  fin 
a  deeper  dye,  than  that  it  is  againfl  grace  and 
fondefsending  love,  that  is  ,  againft  Chrift  when 
fuffering  for  us,     and   offered  to  us.     O  !   that 
makes  fin  to  be  exceeding  finful,  and  wonderful- 
ly abominable  ;  and  thus  it  isaggreged,  Heb.  2. 
as  greater  than  the  contempt  or  Mofes   his  law  ; 
&  Heb.6.  it's  accounted  to  be  a  crucifying  theSon 
ef  God  afrejh,  and  ^.putting  him  to  an  openjhame ; 
and  Heb,  10.  it's  called  a  treading  him  underfoot, 
an  accounting  the  blood  of  the  covenant  to  be  an 
unholy  thing,  and  a  d  ing  dtfpite  to  the  Spirit  of 
grace.     Thei'e   two  lad  fcriptures  look  mainly 
to  the  fin  againft  the  Holy  Ghoft.  yet  fo  as  there 
is  fomewhat  of  that  which  is  faid  in  them  to  be 
found  in  all  unbelievers  their  defpifing  of  Chrift: 
it's  a  fin  fomeway  hateful,  even  to  the  publicans 
and  finners,  to  hate  them  that  love  us,  to  do  ill  to 
them  that  do^ood  to  us  ;  how  much  more  fin- 
ful and  hateful  is  it  to  defpife  and  hate  him  who 
Joved  us,  fo  as  to  give  himfelf  for  us,  and  when 
he  was  giving  himfelf  for  us  ?  There  are  many 
fins  againft    the   law  that  will  draw  deep,  but 
this  will  draw  deeper  than  they  all,  even  finning 
againft  grace,  and  the  Mediator  interpofing  for 
iinncrs,  and  inanifefting  love  to  them  ;  And  the 


Ver.  4,  5-  .    v  *f& 

reckoning  will  run  thus,  Chrift  was  manifefted 
to  you  in  this  gofpel  as  the  onl^remedy  of  firt,. 
and  fet  forth  as  crucified  before  your  eyes,  and 
made  offer  of  to  you  in  the  gofpel  ;  and  yet 
ye  defpifed  him,  and  efteemed  him  not  .•*  And 
let  me  fay  it  to  believers,  that  it's  the  great- 
eft  aggravation  of  their  fin.  It's  true,  in  (ome 
refpec?,  that  the  fins  of  believers  are  not  fo 
great  as  the  fins  of  others,  they  not  being  com- 
mitted with  fuch  deliberation  and  full  benfil  of 
will,  nor  from  the  dominion  of  fin  ;  yet  in  this 
refpe<&  they  are  greater  than  the  fins  of  others, 
hecaufe  committed  againft  fpecial  grace  and  love 
aitually  communicated  ;  and  therefore  when  the 
believer  confiders,  that  he  hath  requit  Chrift 
thus,  it  will  a#e<ft  him  moft  of  any  thing,  if  there 
be  any  fuitable  tendernefs  of  frame. 

5.  From  confidering  that  it  is  the  prophet 
that  expreffeth  this  aggravation,  we  may  obferve, 
That  the  believer  that  is  moft  tender.,  and  bath 
beft  right  to  Jefus  Cbrift  and  bis  fatisfattion, 
and  may  upon  beft  ground  apply  it,  voill  be  mjsJ 
fenfible  of  bis  enmttyy  and  of  the  abominable 
guilt  that  is  in  defpifing  and  wronging  of  Je- 
fus  Cbrift  :  Therefore  the  prophet  brings  in 
himfelf  as  one  of  thofe  that  by  Chrift's  ftripes 
were  healed,  taking  with  his  guilt ;  we  defpifed 
and  rejected  him,  we  efteemed  him  not,  we 
judged  him  fmitten  of  God  :  the  reafon  is,  Be- 
cause intereft  in  Jefus  Chrift  makes  the  heart 
tender,  and  any  wrong  that's  done  to  him  to 
afre&  the  fooner  and  the  more  deeply,  the  fcurf 
that  fo meti me  was  on  the  heart  being  in  a  mea- 
fure  taken  away  ;  and  intereft  in  Chrift  awake- 
neth  and  raifeth  an  efteem  of  him,  and  produ- 
e'eth  a  holy  fy mpathy  with  him  in  all  the  con- 
cerns of  his  glory,  even  as  the  members  of  the 
body  have  a  fellow-feeling  with  the  head.  Make 
a  fuppofition,  that  a  man  in  his  madnefs  fhould 
fmite  and  wound  his  head,  or  wrong  his  wife, 
his  father,  or  his  brother;  when  that  fit  of 
madnefs  is  over,  he  is  more  affected  with  that 
wrong,  than  if  it  had  been  done  to  any  other 
member  of  his  body,  or  to  other  perfons,  not 
at  all,  or  not  fo  nearly  related  to  him  :  There 
is  fomething  of  this  pointed  at,  Zccb.  12.  10. 
They  Jhalllook  upon  him  whom  they  have  pierced^ 
and  mourn  for  bim,  as  a  man  doth  for  his  only 
fon  ;  as  if  he  had  (aid,  the  ftrokes  they  have  gi- 
ven the  head  ihall  then  be  very  heavy  and  grie- 
vous to  be  born,  and  will  be  made  to  their  feel- 
ling  to  bleed afrefh':  they  thought  not  much  of 
thefe  wound.ings  and  piercings  of  him  before  ; 
but  fo  foon  as  their  intereft  in  him  is  clear,  or 
they  conic  cordially  to  believe  in  him,  they  arc 
4  (^  .      kind- 


H4  .  Ifaiab  ft.    Verfe  <;.  .V        ^  Serm.  22. 

kindly  affected  with  die  wrongs  done  to  him. 

The  Ufe  is,  That  it's  a  mark,  to  try  if there 
lie  indeed  an  intereft  in  Chriil,  and  if  it  be  clear. 
T  he  man  whole  inte  ell  is  cleared,  i.  His  wrongs 
dene  to  Chriil  will  prick  him  moil :  If  the 
Wrongs  be  done  by  others,  they  atfecl  him  ;  if  by 
himleir,  they  ibme  way  taint  him.  Wholeness 
©f  he-art,  under  wronging  of  Chriil,  is  too  great 
an  evidence  that  there  is  little  or  no  ground  for 
amplication  of  his  Satisfaction  ;  but  it's  kin  tly 
like,  wnen  wrongs  done  to  Chriil  afFjcl  moil. 
2..  When  not  oniy  challenges  for  fin  againll  the 
law,  but  for  fins  againll  Chriil  and  grace  otte- 
red.in  the  goipel,  do  become  a  harden,  and  the 
greateil  burden.  3.  When  the  man  is  made  to 
mind  fecret  enmity. at  Chriil,  and  is  difpoled  to 
mailer  up  aggravations  of  his  (infill nefs  on  that 
arcount,  and  cannot  get  himfelf  matle  vile  e- 
nough;  when  he  hath  an  holy  indignation  at 
himielf,  and  with  Paul  counts  himfelf  the  chief 
vf  firmer  s  ;  even  tho5  the  evil  was  done  in  igno- 
rance, much  more  if  it  hath  been  againll  know- 
ledge. It's  no  evil  token,  when  fou.s  are  made 
tp  heap  up  aggravations©?1  their  guilt  for  wrongs 
done  to  Chriil,  and  when  they  cannot  get  Suitable 
exprellions  fufn.  iently  to  hold  it  out,  as  it  is  an 
eryil  token  to  be  foon  fatisfied  in  this  :  There  are 
many  that  will  take  with  no  challenge  for  their 
wronging  Chriil  j  but  beho'd  here  how  the  pro- 
phet infills,  both  in  the  words  before,  in  thcle, 
and  in  the  following  words  :  and  he  can  no  more 
win  off  the  thoughts  of  it,  than  he  can  win  oif 
the  thoughts  of  Chr ill's  fuffe-rin^s. 

6..Whiletne  prophet  faith,  when  Chriil  was 
fuffering  for  his  own,  and  for  the  red:  of  his 
peoples  iins,  Wc  efitemed  htm  n.t,  but  judged 

^^•^#4- ^^  •£  #  ^«  ^^- ^ 

S  E  R  M  O  N    XXII. 

Ifaiah  liii.  «;.    But  he   was  wund-'d  f  r  cur  traafgrejji.nsy  he  was  bruifed  for  our  iniquities:  the 
chaflifement of  our  peace  was.  up- a  bim,  and    with    tits  ftripes  we  are  healed.       '     . 

"TT's   hard  to  tell  whether  the  fubj^t  of  this      the  occafion  of  much  flnging  to  man  here  below, 
JQ     verfe,  and  almoft  of  this  whole  chapter,   be      and  is  the  caufe  and  occafion  of  Co  much  finging 

among  the  redeemed  that  r.re  this  day  before 
the  throne  of  God :  and  as  the  grace  of  God  hath 
overcome  the  malice  of  m-  n,  lb  we  are  perfwad- 
ed  this  cnule  or  rejoicing  hath  f^'eetnefs  in  it 
be>ond  the  ladnefs,  tho*  orten  we  mar  our  own 


fm'itten  of  God ;  Obferve  briefly,  because  w 
haien  to  a  elofe,  "I bat  Jefus  Cbrift  is  often  ex- 
ceedingly miiialen  by  men  in  his  m.flgUruus  and 
gracuus  works.  Can  there  be  a  greater  miliar 
than  this  ?  Chrifl  fuffering  for  cur  fins,  and  yet 
judged  fmitt  n  and  plagued  o'  God  by  us;  or 
more  home,  even  Chnll  jcius  is  often  fham  fully 
miftaken  in  the  work  ot  his  grace,  and  in  the  ven- 
ting of  his  love  towards  them  whofegood  he  is 
procuring,  and  whole  iniquities  he  is  bearing. 

The  Uje  of  it  ferves,  1.  To  t^ach  us,  when  we 
are  ready  to  pals  cen'ure  on  Chr  ill's  work,  to 
^and  flill,  to  animadvert  on,  and  to  correct  our 
felves,  left  we  uniuitably  conllrudl  of  him  :  Ke 
gets  much  wrong  as  to  his  pubhek  work,  as  if  he 
were  cruel',  when  inded  he  is  merciful  ;  as  if  he 
had  forgotten  us,  when  indeed  he  remembers  us 
ilill  :  And  as  to  his  private  wrork  in  particular 
p.rfons,  as  if  he  did  tail  in  his  promife,  when  he 
is  mod  faithful,  and  bringing  it  about  in  his  own 
way.  And,  2.  (which  is  of  affinity  to  the  for- 
mer) It's  a  warning  -to  us,  not  to  take  up  hard 
conllrucVons  of  Chriil  ;  nor  to  mifcon(lru<fl  his 
work,  which  when  mif:onftru&ed,  himfe'fismi- 
ilaken  and  mifconflru£led.  How  many  think  that 
he  is  breaking,wh-  nhe  is  binding  up  ;  that  he  is 
wounding,  when  he  is  healing  ;  that  he  is  de- 
ftroying,  when  he  is  humbling  ?  Therefore  we 
would  fu'pend'  paTing  cenfure  till  he  come  to  the 
end  and  dole  or  h  s  work,  ard  not  judge  of  it 
by  halves  •,  and  then  we  ihalJ  fee  there  was  no 
iuch  ground  for  m:f.;r>n'l,-uc>ing  of  him  who 
is  every  day  holding  on  ;nown  his  way,  andited- 
d.dy  purluing  the  fame  en-:  that  hedidfrom  the 
beginntng  -y  and  let  him  be  doing  fo.  To  him 
praifejbi   ever. 


J^L's  hard  to  tell  whether  the  fuhj  <5t  of  this 
4  verfe,  and  almofl  of  this  whole  chapter,  be 
more  fad  or  more  fwert:  it's  indeed  a  fad  fub- 
je<5l  to  read  and  hear  of  t  le  great  fuflferings  of 
our  bleued  Lord  jelus,  and  of  the  defpiterul  u- 
iage  that  he  met  with,  and.  ro  f»e  fu.-h  a  fpeat  of 
malice fpued  and  fpitted  out  en  thafrgloriousfecej 
fo.  that,  when  he  is  bearing  our  grie  s  nnd  car 
frying  our  forrows,  we  do  even  then  account  him 
plagued,  fmitren  of'God,  and  afflicted,  and  in  a 
manner  look  upon  it  as  well  bellowed  :  Vet  it's- 
a  mofc.fweet  'ubj..ci«  it  we  either  confer  the 
love  itcomes  fro-m.,  or  the  cqmfo  table  e^.  els  that . 
jLllowa;  that h»Ui bceu the xii-,  the  caufe,  aud, 


fpiritua'  mirth,  and  know  not  how  to  dance  when 
he  pipes  unto  us. 

TrKfe  words  are  an-explication  of  the  4th  ver3 
where  it  is  alferted,  that  thrift's  furTerings  were 
not  for  himfelf,  but  for  us:  From,  and  by  which,  . 
she  prophet  having  aggreged  m«D5  .malice,  w  ho 


Serm.  12.  If***b  13* 

notwithftanding  thereof  efteemed  him  not,  yea, 
judged  him  (mitten  of  God  *,  he  corns  ag  in, 
for  iurti.tring  and  carrying  on  of  this  fcope,  to 
fhew  more  particularly  the  ground,  end,  and  ef- 
fects or  ChritVs  furferings  :  Where  ye  v. ould  re- 
member what  we  hinted  before  in  general*  That 
folks  will  never  think  nor  conceive  of  Chritl's 
fiifferings  rightly,  till  they  conceive  and  take 
him  up  as  fufYering  tor  them ;  and  when  we  con- 
sider this,  we  think  it  no  wonder  that  the  moil 
part  efleem  but  little  of  the  iufferings  of  Chriit, 
becaufe  there  are  fo  few  that  can  takebim  up 
under  this  notion,  as  (landing  in  their  room, 
and  paying  their  debt,  and  as  being  put  in  pri- 
fon  for  them,  when  they  are  let  go  free. 

In  this  5  verfe,  we  have  thefe  three,  i.  A  fur- 
ther expreflion  of  Chrift's  fufferings.  2.The  caufe 
of  them,  or  the  end  that  he  had  before  him  in 
them.  3.  The  benefits  &  fruits  or  effe&s  of  them. 

There  are  in  the  words  four  expreffions  which 
I  fhall  clear.(i.)He  was  wounded, to  (hew  the  rea- 
lity that  was  in  his  fufferings ;  he  was  actually 
pierced,or(as  the  word  is  rendred  in  the  margin) 
tor  merit  ed^no\  the  caufe  is  our  tranfereffuns  .-and 
while  it  is  faid.  He  was  wounded  for  our  tranf- 
greffionsy  he  means,  1.  That  our  tranfgrefuons 
procured  his  wounding  ;  and,  2.That  his  woun- 
ding Was  to  remove-them,  and  to  procure  pardon 
to  us.  (2.)  He  was  bruifed,  that  is,  preifed  as 
grapes  in  a  wine-prefs,  he  underwent  fuch  a 
wounding  as  bruited  him  ;  to  fhew  the  great  de- 
fert  of  fin,  and  the  heavinefs  of  wrath  that  would 
have  come  on  us  for  it,  had  not  he  interpofed  : 
and  the  caufe  is  our  iniquities.  And.  thole  twro 
words,  tranfgrejjions)  and  iniquities,  fhew  the  ex- 
ceeding abominablenefs  of  fin  \  tranfgrefflons  or 
errings,  pointing  at  our  common  fins  *,  iniqui- 
ties or  rebellions,  pointing  at  greater  guilt.  [3.) 
The  chaflifement  (or,  as  the  words  bear,*  the  dif- 
cipline)  of  our  peace:  was  upon  him  :  'tfuppofes, 
1.  That  we  by  nature  were  at  feud  with,and  ene- 
mies to  God.  2.  That,  before  our  p.-ace  could 
be  procured,  there  behoved  to  be  a  'atisfa&ion 
given  to  juftice,  the  Mediator  behoved  to  come 
under  difcipline  and  chaftiferaent.  (4.)  And  by 
his  flripes  we  are  healed;  he  was  fo  whipped, 
that  (to  fay  fo)  the  marks  of  the  rod  remained 
behind.  The  firft  benefit  looks  to  pardon  of  fin, 
and  peace  with  God,  in  the  firft  three  expreiu- 
ons  ;  the  fecond,  in  this  laft  expretfion,  looks  to 
our  fan&ification,  and  purging  from  the  do- 
minion and  pollution  of  fin:  By  Chrift  s  beco- 
ming fin  for  us,  there  is  a  way  made  to  wafh  us 
from  all  the  guilt  of  fin,  and  from  all  the  foul 
fpots  and  ftains  that  were  on  us  by  fin;  and  he 
fcach  thus  procured  hoJinefs  to  us *.  we  come  ca- 


Verfc  *.  „; 

fily  by  it,  but  it  coft  Chrifl  dear,  yea  very  dear. 
•  Thefe  very  fad,  but  moil  fweet,  and  foul-fola- 
cjng  words,  hold  out  a  fhort  turn  of  the  fubflance 
and  marrow  ot  the  gofpel ;  and  becaufe  they  dm 
f>,  we  fhall  fpeak  ot  them  fummarily  together : 
and  ye  would  the  moreferioufly  attend,elpecially 
fuch  as  are  more  ignorant,  that  by  the  reading 
and  opening  up  of  this  verfe  ye  may  be  brought 
and  kept  in  mind  of  the  fum  of  the  heads  of  the 
gofpel.  And  to  make  the  matter  the  more  clear* 
I  fhail  endeavour  to  make  the  doctrines  dra\va 
,  from  it,  as  fo  many  anfwers  to  fix  or  feven  questi- 
ons :  as,  1.  What  is  man's  condition  naturally, 
and  what  is  the  condition  of  all  them  that  get  not 
benefit  by  Child's  death  ?  2.  How  is  man  re>-  - 
deemed  and  freed  from  that  condition  ?  3.  By 
whom  is  he  freed,  or  who  makes  the  fatisfaftion'  £ 
4.  How  doth  he  perform  that  fatisfa&ion  r*  5. 
What  are  the  benefits  that  flow  from,  and  come 
to  us  by  the  fatisfa&icn  performed  ?  6.  Who  are 
the  perfons  for  whom  Ghrift  hath  performed  the 
fatisfaction,  and  to  whom  he  hath  procured  thefe 
benefits?  7.  What  is  the  way  how  thefe  bene- 
fits are  transferred  or  derived  to  thofe  perfons  ? 
And  putting  thefe  feven  together,  we  may  have 
a  fhort  catechifm  in  one  verfe. 

ifl  then,  What  is  man's  condition  by  nature-? 
1.  He  is  under  tranfgreuions.  2.  Under  iniqui- 
ties. 3.  At  feud  with  God.  And,  4,  Under 
wounds  and  moil  lothfom  difeafes  of  a  finful  na- 
ture. In  a  word,  Man  by  nature  is  a  finner, 
guilty,  greatly  guilty,  under  God's  wrath  and 
curfe;  and  at  feud  with  God  ;  of  a  molt  finfu! 
and  abominable  nature,  even  fi:k  of"  and  lothfom 
becaufe  of  fin.  The  fir  ft  is  implied  in  this  word, 
He  was  wounded  for  cur  tranjgrejficns,  that  is, 
our  common  fins ;  the  fecond  is  holden  out  in  the 
"  next  word,  He  was  bruifed  for  our  iniquities, 
or  rebellions,  which  holds  out  great  guilt ;  the 
third  in  that  word.  The  chaflifement  of  our  peace 
was  en  h'm,  which  fup'pones  that  we  were  once 
without  peace  with  God;  the  laft  word,  By  his 
flripes  we  are  healed,  fuppofeth  that  we  continue 
in  that  condition  filthy  and  polluted,  and  pollu- 
ting cur  (elves  more  and  more,  greedy  to  drink 
in  fin,  and  wounding  and  fickning  our  (elves  by 
fin :  Now,  lay  thefe  four  words  together,  they 
clear  this  truth  to  our  judgment,  and  ierve  t© 
point  out  to  us  the  neceffity  of  a  Mediator.  A- 
gain,  confid'er  them  in  a  fecond  notion,  and  they 
tell  us,  that  even  the  eleft  themfelves  are  by  na- 
ture in  the  lime  finful  and  rebellious  conditio* 
with  oth«*s,  at  feud  with,  and  under  the  curfe 
of  God,  and  abominably  polluted,  before  they 
be  v/afhed  and  healed  ;  as  the  aboftle  afferts, 
Q.  2  &&, 


ii 6  If  at  ah  $3. 

Efh.  1,We  art  by  nature  children  of  wrath  even 
+s  others  ;  and  here  it  is  plainly  declared,//*?  was 
"wounded  f:r  our  tranfgreffionsJoe  was  bruifed  fir 
lur  iniquities,  &c.  Some  are  ready  to  think  (as 
was  hinted  before)  that  the  ele<ft  by  nature  were 
better  than  others,  or  that  God  forefaw  they 
would  be  better  than  others;  and  therefore  he  e- 
le&ed  them.  This  piece  of  Arminianifm  is  in  all 
naturally  ;  but  this  text,  in  downright  contiadi- 
&ion  to  fuch  a  groundlefs  conceit,  anlwers  and  af- 
ferts,that  by  nature  they  are  even  like  others,as  the 
apoftle  faith,  Rom.  11.  32.  Gcd  hath  concluded 
them  all  under  unbelief,  that  he  might  have  mer- 
cy en  all  ;  all  the  ele<ft,as  well  as  others,  are  con- 
cluded under  fin  and  wrath,  that  the  way  of  ob- 
ta:ning  any  lpiritual  good,  might  be  by  mercy 
and  free  grace  alone. 

2.  How  are  folks  freed  from  this  finful  and  mi- 
serable condition?  Anfwer,  l.In  general,  before 
the  quarrel  can  be  taken  away,  and  their  peace 
can  be  made,  there  mud  be  a  fatisfaitton,  which 
is  implied  in  thefe  words,  the  cbaftifement  of 
tur  peace  was  en  him  ;  which  fuppones  the  necef- 
fity  of  a  fatisfafUon  made  or  to  be  made,  in  ref- 
pect  of  God's  decree  and  commination,  who 
laid,  The  day  thou  fins, thou  foalt  die, and ,Curfed 
is  every  one  that  continues  not  in  all  things  writ- 
ten in  the  law  to  do  them,  2.  And  more  par- 
ticularly^ there  muft  be  a  Satisfaction,  becaufe 
there  is,  1.  The  juftice  of  God  that  hath  a  claim 
by  a  (landing  law.  2. The  holinefs  of  God,  that 
muft  be  vindicate.  And  3.  The  faithfulnefs  of  God, 
that  muft  caufe  be  performed  and  come  to  pafs 
what  it  hath  impledgedit  felf  for,  as  well  in  refe- 
rence to  the  threatning  as  to  the  promife;for  thefe 
words,  Hath  he  faid,and  will  he  not  do  it?  relate 
to  the  one,  as  well  as  to  the  other.  There  is  a 
great  miftake  in  many,  while  they  leap  immedi- 
ately to  mercy,  without  minding  the  neceffity 
of  a  fatis faction  to  provoked  juftice,.  and  on  this 
ground,  that  God  is  merciful  ;  which  if  it  were 
an  argument  good  enough,  it  would  fay,  that 
aJT,  even  the  reprobate,may  get  mercy  :  but  we 
would  confider  the  way  that  God  hath  laid  down 
£cr  linners  coming  to  mercy,  and  how  that,be- 
fore  peace  can  be  made,  he  will  needs  have  fads- 
faction  to  his  juftice. 

3..  Who  maketh  the  fat'sfacHon  ?  The  text  fays, 
it'sJfr  and  Him  \  He  was  wounded  for  our  tranf- 
greffions,  the  chaftifement  of  our  p^ace  was  on 
Him :  and  who  is  this  He  and  Him  ?  It's  in  ge- 
neral the  Mejfyab,v>h<\  was  thtn  to  cojge  ;  he  who 
was  conceived  by  the  Holy  Ghoft,  born  of  the- 
itirgin  Mary  ;  who  fufFered  and  was  crucified, 
TlJiQ  died  and  was  bu.iied3androfe  the.  third  day  j 


Verre  ■)•         .     .       ,  5erm.  12, 

even  he,  who  having  the  nature  of  God  and  our 
nature  united  in  one  perfon,  He  his  own  Jelf  bare 
our  fins  in  his  body  tn  the  tree,  as  is  faid,  1  Pet, 
2.  24.  and  he,  who  knew  no  fin.was  made  fin  fcr 
us,  that  we  might  be  made  the  righteoufnefs  of 
God  in  him,  as  it  is,  2  Cor.  ymt.  even  he  of  whom 
the  apoftle  hath  been  fpeaking  here,  while  he  lays, 
We  as  ambaffaddrs  fcr  drift,  as  though  Gcd  did 
be feech  you  by  us,  we  fray  you  in  Chriftys  fteadbe 
ye  reconciled  unto  God.  And  when  we  fay  it  is 
Chrift  that  is  mean'd  of,  we  arc  to  underftand  it 
as  well  negatively  and  exclufively,  excluding  all 
others  ;  as  pofkively,  including  him  :  When  we 
make  him  to  be  the  only  Saviour,  we  exclude  all 
that  men  can  do,  with  their  penance,  prayers, 
good  worsts  ,  and  all  that  a-ngels  c«n  do :  neither 
man  nor  angel  could  fatisfie  divine  juftice,  and 
make  our  peace  with  God  ;  and  therefore  it's 
faid,  Ails  4.  12.  Neither  is  there  falvatirn  in  a- 
ny  ot  her  \fjor  there  is  no  other  name  under  heaven 
given  among  men,  whereby  we  muft  befaved,  but 
the  name  of  Jefus,  where  it's  dear  that  all  others 
are  excluded,  as  it  is  Pfal.  40.  6.  Sacrifice  and  of- 
fering thou  wculdft  not,  &c.  neither  penances, 
performances,  nor  any  other  thing  will  do  it;  but 
it's,  Lo,Icome,in  the  volume  of  thy  book  it's  writ- 
ten of  me,  I  delight  to  do  thy  will,  0  my  God. 
Take  this  then  as  another  ground  of  laving  know- 
ledge, thn  it  is  our  bleffed  Lord  Jefus  that  fa- 
tishes  jufKee,  even  he  who,  being  God,  was  con- 
tent to  become  Man,  and  is  God  and  Man  in  one 
perlon  •,  he,  and  he  only,  undertaking  the  debt, 
fatisfies  juftice. 

4.  How  does  he  fatisfy  juftice  ?  Anfw.  He  was 
wounded  for  cur  tranfgrefftens,  he  was  bruifed 
for  cur  iniquities,  the  ehafti  fement  .four  peace 
was  en  him,  and  by  his  ftripes  we  are  healed : 
In  which  words,  ohferve  thefe  three  things.  1. 
In  Chrift's  fatisra&ion  for  us,  there  is  an  actual 
undertaking,  he  becomes  Cautioner,  and  enters 
himfelfin  our  room;  wben  all  other  things  are 
caften,  angels,  men  with  their  fa  :rifices,thoufands 
.  of  rams,  ten  thoufand  rivers  or  oil,  and  the  fruit 
of  the*  body,  then  our  Lord  Jefus  comes  in  and 
undertakes,  Pfal.  40.  7.  Lo,  I  come,  he  fatisfies  for 
our  trnnfgreilions  ;  which  fuppofes  that  juftice 
could  not  have  fought  our  debt  of  him,  if  he  had 
not  undertaken  it  ;  therefore,  Heb.  7.  24.  he  is 
called  the  Surety  of  a  better  ttftament,  for  he 
comes  in  our  room  and  place,  and  undertakesto 
pay  our  debt:  Even  as  if  a  man  under  debt  were 
a  carrying  to  prifon,  and  another  ab'e  rich  man 
ihould  undertake  to  pay  the  debt;  a'though  the 
debt  fhould  ly  over  for  a  whi'e  unpaid,  yet  the 
creditor  will  ^et  a  decreet  on  thecautcDer  for 


Sermr20.  Ifaaiab  $3. 

payment  of  the  debt,  when  he  pleafes  to  put  at 
him  ;  fo  jefus  Chriil  enters  Cautioner  for  our 
debt,  and  becomes  liable  to  the  payment  of  it* 

2.  Chris's  performance  and  payment  of  the  debt 
according  to  his  undertaking,  implies  a  covenant 
and  tranfa&ion  on  which  the  application  is  foun- 
ded; which  we  (hew  was  alfo  implied  in  the  fore- 
going words,  v.  $.He  hath  born  cur  griefs,  and 
carried  our  forrows*  God  the  Father,  Son  and 
holy  Spirit,  are  the  Party  wronged  by.  fin  ;  Jefus 
Chrift,  confidered  perfonally  and  as  Mediator,  is 
the  Party  undertaking;  The  terms  are,  That  he 
fhall  fuifer,  and  fatisfy  juftice  for  us,  and  that 
we  fhall  go  free,  that  his  paying  fhall  be  our  free- 
dom, tint  the  debt  which  he  pays  for  us,  fhall 
not  be  exacted  off  us  our  felves,  2  Cor.  5.  ult.  He9 
who  knew  no  fin,  was  made  fin  for  us,  that  we 
might  be  made  the  rigbteoujnefs  ofGcd  in  him  : 
and  here,tbe  cbaflifementvf our  peace  was  on  him*, 
it  was  transferred  from  us  to  him,  that  by  bis 
firipes  we  might  be  healed  ;  by  his  ftripes  and 
blanes,  health  was  procured  and  brought  to  us. 

3.  Our  Lord  [efus,  in  fulfilling  the  bargain,  and 
Satisfying  juftice,  paid  a  dear  price  ;  it  was  at  a 
very  dear  rate  that  he  bought  our  freedom  ;  he 
was  wounded,  bruifed,  fufFered  ftripes  and  pu- 
nifhment :  So  that  ye  may  take  the  anfwer  to  the 
queftion  in  lum  to  be  this,  Our  Lord  Jefus  per- 
formed and  fatisfied  for  all  that  was  due  by  us, 
by  undertaking  our  debt,  and  paying  a' dear  price 
for  finners,according  to  the  covenant  of  redemp- 
tion ;  he  came  under  the  law,  and  the  law  ftruck 
at  him  as  Cautioner,  and  he  anfwered  the  law's 
demands,  and  fully  and  condignly  fatisiied  the 
juftice  of  God  for  us. 

As  for  that  Queflion,  Whether  Chrift:  might 
not  by  one  drop  or  his  blood  have  fatisfied  ?  and 
fuch  like  ;  we  think  them  very  needlefs,  too 
curious,  and  little  or  not  at  all  edifying  :  But  if 
it  be  asked,  Why  Chrift  paid  io  much  r1  We  an- 
fwe*,  1.  It  behoved  Chrift  to  pay  a  condign  price, 
to  give  a  condign  fatisfa&ion  to  juftice.  2.  It  was 
meet  that  he  fhould  pay  all  that  he  paid.  F irfl, 
Ws  fay,  it  behoved  to  be  a  condign  fatisfa&ion ; 
For,  ( 1.)  It  behoved  to  be  a  price  equivalent  to 
all  that  the  eletft  fhou/d  have  fufFered,  had  not  he 
interpofed.  (2.)  it  behoved  to  be  proportionable 
to  the  juftice  of  God  ;  for  God  having  laid  down 
fuch  a  way  of  fhewing  mercy,  that  his  juftice 
Jhould  be  falved,  there  behoved  to  be  condign  fa- 
tisfa&ion,  for  the  vindication  of  juftice;  which 
'  W'asdone'by  Chrift 's  fuffcrvng  to  the  full  undoub- 
tedly ;  if  we  confider,  i.  The  excellency  of  the 
Perfon  that  fufFered,  God  and  Man  in  one  Perfon. 
2.  If  we  confider  tire  nature  of  his  fufFerings.  that 
they  were  exceeding  great,    heavy,  and  prefTing, 


Ver.  &.'-'*-/;  117 

And,  3.  If  withal  we  confider  the  manner  of  his 
fufFerings,  that  it  was  with  much  readinefs  and 
cheerfulnefs  of  obedience  to  the  Father's  will  : 
That  fuch  and  fo  excellent  a  Perfon  fhould  fufFer, 
and  furFer  io  much,  and  fuffer  in  fuch  a  way, 
this  fure  makes  condign  fatisfa&ion  ;  and  fb  ju- 
ftice is  fully  thereby  fatisfied,  and  made  as  glo- 
rious as  if  all  the  ele<St  had  fufFered  eternally  * 
therefore  we  fay,  that  his  fufFerings  were  a  con- 
dign and  proportionable  fatisfa&ion  to  juftice  for 
them  whofe  debt  he  paid  ;  by  this,  juftice  iscom- 
pleatly  and  glorioufly  fatisfied.  .Sfrciufy,  We  faid, 
that  it  was  meet  that  he  fhould  pay  all  that  he 
paid  ;  and  fo  it  is, if  we  confider,  (i.)The  excel- 
lency of  immortal  fouls;  a  little  price  (as  all  that 
men  or  angels  could  have,  paid  would  have  been, 
the  fineft  gold,  filver,  or  precious  ftones)  could 
not  have  done  it;  The  redemption  of  the  fcul  is  pre- 
cious,and  ceafethfer  ever,  to  wit,  amongft  ail  the 
creatures,P/a/.49.8.(2.)The  feverity  of  juftice  on 
the  juft  account  of  fin,  called  for  fuch  a  price.(3.) 
God's  end,  which  was  to  make  both  his  grace  and 
juftice  glorious,  required,  and  made  it  meet  that 
our  Lord  fhould  furFer  condignly,  and  in  his  fuf* 
ferings  fufrer  much,even  all  that  he  d:d  fufFer;and 
in  this  ye  have  an  anfwer' to  this  queftion,  Why 
Chrift  fufFered  fo  much  as  the  lofs  (to  fpeak  fo) 
of  his  declarative  glory  for  a  time,  outward  fur- 
feringsahd  inward  fufFerings,  even  the  bruifing 
and  iqueezing  that  his  foul  was  under,which  made 
him  to  fay,  that  it  was  heavy  unto  death,  and 
exceeding  forrowful  ?  Let  not  finners  then  think  it 
a  little  or  a  light  thing  to  get  a  foul  faved,  the  re- 
demption whereof  ceafeth  for  ever  as  to  us-  or  any 
creature  :  Behold  herein  the  glory  of  grace  emi- 
nently fhineth  forth,  when  there  is  fuch  a  price 
paid  for  that  which  in  fome  refpecF  is  of  io  little 
worth;  and  alfo  the  glory  of  juftice,  when  .fo  great 
a  price  is  demanded  and  paid  down  for  its  fatis- 
fa<5Uon>  by  fo  worthy  and  excellent  a  Perfon  ; 
and  let  none  think  little  of  fin,  the  guilt  whereof 
could  not  be  otherwife  expiated,  the  chaftifement. 
of  our  peace  behoved  to  be  on  him. 

«y.  What  are  the  benefits  that  come  by  thefe 
fufFerings?  Anfv».  1.  The  benefits  are  fuch,  that 
if  he  had  not  fufFered  for  us,  we  fhould  have  fuf- 
fered  all  that  he  fufFered  our  felves.  2. More  par- 
ticularly, we  have  (1.)  Peace  and  pardon  of  fin. 
(2.)Healing  by  his  lufFering  ,fo  that  if  it  be  asked, 
What  procured  pardon  of  fin  and  peace  with  God? 
We  anfwer,  It's  Chr-ift's  fufFerings  :or  if  it  be  af- 
ked,^  hat  is  the  caufe  of  God's  juftifytng Tinners? 
We  anfwer,  It's  Chrift's  fctisfrftion  or.  fufrering.. 
And  it  is  (by  the  way)  much  to  be  regrated, 
that  fuch  is  the  ignorance  of  fome,  that  if  a  que- 
stions 


ti8  Jfaiab  «53. 

ilion  be  proponed  in  divers  words  or  exprelfions, 
as  if  it  lhould  be  asked,  Wherefore  are  we  par- 
doned ?  Wherefore  are  we  jullified  ?  which  is 
one  and  the  Tame  ;  they  know  not  how  to  anlvver  : 
but  here  ye  are  called  to  remember,  that  Chrifl 
being  wounded,  and  his  bearing  the  chatlitement 
due  to  you,  is  the  caufe  of  your  pardon  and  ju- 
stification. 2.  Healing  looks  to  fanetification,  as 
webinted  in  the  exposition;  fo  that  if  it  be  asked, 
How  comes  it  to  pafs  that  a  finner  is  made  holy? 
we  have  it  here  anfwered,  that  tho'  efficiently  it 
comes  by  the  Spirit,  and  be  hiswor.k,  yet  meri- 
toriously it  comes  by  ChrifVs  iufferings,he  bought 
it,  by  bisflripes  we  are  healed  :  and  under  thefe 
two  words,  peace  and£e<z/i//£,wetake  in  all  things 
needful  or  pertaining  to  lite  and  godlinefs  ;  for 
by  peace  the  feud  and  enmity  is  taken  away,  and 
we  are  reconciled  to  God,  as  Epb.2.  14.be  is  laid 
to  be  our  peace,  and  he  who  came  to  /peak  peace 
to  all  that  are  afar  off  and  near-band  \  and  alfo 
by  peace  we  under  (land  all  the  effects  of  peaee.(i.) 
Pardon  of  fin,  juflification..  adoption,  communi- 
on with  God  here  and  hereafter  ;  peace  with 
our  own  confeience,  and  with  the  creatures  ;.  e- 
ternal  peace  and  glory,  and  all  good  things 
purehafed  by  Chrifl's  death  :  For  the  Hebrews, 
.under peace,  comprehended  all  thefe  good  things. 
And  under  be aling five  take  in  fanctification(as  di- 
{Hnguifhed,  tho1  not  divided,  from  thofe  other 
things  mentioned)  dying  to  fin,  and  living  to 
righteoufnefs,  with  the  feveral  degrees  of  their 
advance  and  progrefs,  and  the  making  of  us  to  be 
without  fpot  and  wrinkle,  or  any  luch  thing  ; 
•fo  that  folks  have  much  advantage  by  Chrift's 
purchafe,  and  much  prejudice  thorow  the  want 
of  it.  By  his  death  we  are  kept  out  of  hell,  and 
admitted  to  peace  with  God,and  every  thing  that 
is  good  ;  we  have  liberty  to  pray  for  all  that  is 
good,  and  are  brought  in  his  own  way  and  time 
to  thepoffefllon  of  it  :  it's  by  the  blood  of  fprink- 
ling  that  we  have  a  new  and  living  way.  made  pa- 
tent to  us  unto  the  moil  holy,  and  holinels,  in 
the  way  whereof  we  enter  in  thither. 

6.  To  whom  hath  Chrifl  procured  all  thefe 
good  things?  The  text  faith,  It's  our  and  we,  the 
chaflifement  of  cur  peace  was  on  him,  -and  by  his 
ilripes  we  are  healed,  to  wit,  the  elect.  Whence 
obferve,  1.  That  the  benefits  of  Chrifl's  purchafe 
redound  only  to  tbeelefl :  There  is  a  certain  felcct 
number  to  whom  they  are  applied,  and  not  to  all 
indifferently  ;  it's  only  of  as  many  as  are  healed, 
whofe  chaflifement  he  hath,  born  ;  it's  only  they 
whom  the  Father  hath  given  him,  to  them  he 
gives  eternal  life>and  they  faall  never  perifh,^^. 
10.  28.  They  are  effectually  called,  juftified  and 
•  &»ftifie4.    2.  Obferv*,  That  mk*t  Cfcifi  Jcfus 


Ver-  4,  jf  Serm.  22. 

hath  purehafed,  and  the  benefits  of  his  purcbajet 
redound. and  a>e  extended  to  them  toat  are  Quil- 
ty  of  tiainousfins  ;  to  them  that  are  under  tranf- 
grelfions  and  iniqirties,  that  are  at  feud,  with 
God,  .and  under  many  pollutions,  and  :110ft  loth- 
Tom  fpidtuat  dilates  ;  to  them  who  -contemned 
and  defpifed  Chriil,  and  judged  him  fmitten  and 
plagued  of  God,  as  is  clear  from  the  foregoing 
words:and  to  them  which  have  gone  ft  raying  like 
loit  iheep,  as  is  clear  from  the  words  following 

This  points  at  thefe  two  or  three  things  very 
ufeful,  1.  That  the  elect  are  by  nature,  and  be- 
fore Chrifl;  do  them  good,  no  better  tlian  others, 
2.  it  fhews  the  freedom  of  the  grace  of  God,that 
comes  over  that,  and  freely  gives  pardon,  peace 
and  heaiing  to  them.  And,  3.  it  ferves  to* 
ftrengthena  Tinner's  faith,  who  isTenhble  of  his 
enmity  and  finfulnefs,  and  to  be  a  ground  of  en- 
couragement to  him  tojlep  to,  and  lay  hold  on 
ChrilVs  purchafe,  becaufe  itwasforfuch  thatjhe 
died  ;  he  may  humbly, yet  confidently  fay, Chrifl:- 
died  even  ror  iu  :h  as  me,  for  them  that  wounded 
and  pierced  him  by  their  tranfgrtflions  and  ini- 
quities, for  the'm  that  were  at  enmity  with  God, 
&c.  and  alas  !  I  am  fuch,  and  will  therefore  on 
the  call  of  the  gofpel  come  to  him,  and  on  his 
own  terms  endeavour  to  cafl  my  felf  on  him. 

7.  Kow  are  thefe  benefits,  this  j unification, 
pardon  of  fin,  peace  and  healing,  and  all  that  is 
comprehended  under  them,  derived  from  Chrifl: 
to  the  finner  that  by  faith  fleeth  unto  him  for  re- 
fuge ?  Anfwer,  Thefe  two  generals  will  clear  it, 
I.  They  are  derived  to  us  juilly  and  in  a  legal 
way  *,  Chrifl:  fleps  in  in  our  room,  that  we  may 
come  in  his  room.  1*  They  are  derived  to  us 
freely  \  he  was  wounded  and  bruited,  that  we 
might  go  free ;  he  endured  ftripes,that  we  might 
he  healed ;  he  got  the  buffets  and  bare  the  burden, 
and  we  get  the  benefits  \  there  is  not  a  grain- 
weight  of  it  laid  on  us,  as  it  is  fatisfactory  to  di- 
vine juflice..  To  clear  this  a  little  more,-  anent 
the  deriving  the  benefits  of  Chrifl's  purchafe  to 
us,  there  mufl  be  a  refpect  had,  1 .  To  the  cove- 
nant of  redemption,  the  ground  of  his  filtering 
for  us.  2.  To  the  covenant  of  grace  and  recon- 
ciliation, wherein  the  offer  of  thefe  fufFerings, 
and  the  benefits  purehafed  by  them  to  us,  and 
the  terms  of  both,  are  made. 

(i.)l  fay,  that  refpect  mufl  be  had  to  the  cove- 
nant of  redemption,  wherein  it  was  acted  in  the 
council  of  the  God  head,that  theSon  of  God  mould 
become  Man,and  fuffer,  and  condignly  fatisfy  di- 
vine juflice  by  paying  the  price  due  by  the  elect; 
and  that  that  price  being  laid  down,  it  fhould  be 
made  forthcoming  for  Uiein  for  whom  he  paid 


Serm.  22.'  ,  x  •      r   V***\Sl* 

h5andbe  reckoned  theirs,  and  they  fetactuall)  at 
liberty,  when  having  recourie  thereto  by  faith: 
and  here  there  is  a  legal  groand -for  transferring 
Chrift's  purchafe  to  and  upon  us-,  the  Cautioner  fa- 
tisfying,  we  the  debtors  are  on  that  account  abfol- 
ved  in  his  own  order-and  method ,  and  have  a  righ  t 
to  feek  the  application  of  the  price,  and  the  bene- 
fits purchafed  by  that  price  :  Chriit  (lands  in  our 
room  atthebar,  and  fentence  palled  on  him  to  pay 
our  debt ;  he  fatistied  according  to  his  undertaking 
for  us  :  and  upon  the  other  hand,  we  are  brought 
in,  and  the  fentence  of  judication  patted  on  us  on 
that  account;  He,  faith  the  apoille,  who  knew  no 
fin,  is  made  fin  tor  us,  that  in  him  we  may  be  ac- 
counted righteous,  and  may  be  declared  free  (  as 
we  are  )  by  vertue  of  his    atisfa&ion. 

But  it  may  be  obje&ed  here ,  YV  hat,  are  we  then 
abfolved  from  the  very  time  of  Chriil's  death,and 
forewaid  ?  For  anfwer,  we  would  diilinguifh.  be 
twixt  a  right  to  the  thing;  and  a  rig  it  in  the  thing 
(as  we  ufe  to  fpeak)  betwixt  \us  ad  rem  and  \us  in 
re  ;  the  ele&  from  Chriil's  death  t'orev.ard,  and 
before  too,  have  a  right  to  the  thing,  but  not  in 
the  thing.as  to  the  application  or  it  to  themfelves; 
aneleft  pcrfon,  by  vertue  or  Chriil's  iat.sfadtion, 
hath  a  legal  right  to  his  purchaie  before  believing; 
but  when  he  comes  to  believe,  the  obilrua'on  is 
taken  away  that  hindred  his  application,  and  then 
he  hath  a  new  right,  not  Only  to,  but  in  Chrill's 
purchaie  ;  even  as  a  perfon  that  is  miner  or  mad, 
may  have  a  right  to' a  great  pviVemon,  but  by  the 
law  he  is  fecluded  from  the  ufe  or  it,  till  he  come 
to  may.iity.  and  have  the  ufe  of  reafon  \  and  this 
dirtin&ion  we  have,  as  one  of  the  claues  of  the 
covenant  folm  6.  39,40*  where,  t.  In  the  391/. 
Chriil  fays,  This  is  the  Father's  will  thatf.nt  me, 
that  cfall  that  be  hath  given  me,  /Jbould  left  no- 
thing,  but  fiKutd  raife  it  up  again  at  tje  Ittjf  day  : 
it's  the  bather's  will  that  eternal  i ire  be  given  to 
as  many  as  are  given  to  Chriil:  on  his  fatisfa&ion, 
and  Chriit  hathTpurchafed  it  to  them  by  his  fatis- 
fa&ion  abfeluteiy  as  to  the  event  ;  and  therefore 
tliey  have  an  acceifibhneis  to  it,  a  right  to  it.  and 
cannot:  ut  partake  of  it,  yet  nor  fimply,  but  inthe 
way  that  he  hath  laid  down:  an  therefore,  2.;.nthe 
4c  v  he  faith ,  This  is  the  will  of  him  that  fent  me, 
toat  every  me  that  jecth  the  Son andbdievetb  en 
him, may  have  eternal  ltfe\by  believing  they  come 
to  the  appli  ation  of  that  to  thtmfelves,  which 
they  had  *  legal  pghr  to  before  by  Chriil's  de^th. 

(2.)  Refp  ct  mutt  be  had  to  the  covenant  of 
£.ra?e,  which  is  not  tf&ite  another  thing  than  the 
cov  nant  of  reclemptionv  but  the  making  offer  of 
it,  and  the  benefits  cont.iined  in  it,  in  the  preach- 
ed go: pel,'  when  Chr id  fends  out  his .ambaiTadors- 
to  v.  00  .and  invite  finntrt  to  Chriil^  and  to  brings 


Verfe  5.  fie- 

them  to  the  application  of  his  purchafe  :  and  it 
is  by  cloiing  with,  and  receiving  of  Chriil's  ofc 
fer,  that  the  actual  cure  comes,  and  that  bf 
Chritl's  flripes  our  fores  are  healed;  even  as 
when  a  Child  that  was  miner  becomes  majr,  he 
comes  to  hav^a  right  to  poftlis  the  fame  lands  or 
fums  of  money,  by  the  fame  law  that  gave  him 
a  iegal  or  fimple  right  to  them  before;  or  he 
comes  to  have  a  right  in  that,  which  before  he 
had  a  right  U\  fo  ele&  fouls,  that  have  aright 
to  Chrill's  purchafe  before  believing,  while  they 
are  mad  in  nature;  are  under  the  curie  and  wrath' 

•  threatned  in  the  word  of  God  for  not  believing  ; 
but  when  they  come  to  believe,  they  come  to 
get  an  extract  from  the  lame  word  of  their  right 
in  Chriil's  p  irehate,  becaufe  the  word  fays,  He 
that  believes,  is  pafl  from  death  to  life,  and 
Jhall  not  cone  into  condemnation :  and  fo  the  1  me 
word  that  did  condemn  before  believing,  doth 
now  abfolve  upon  a  finners  believing  ;  and  we 
come  at  this  abfolution,  by  receiving  of  Chriil's 
offer  in  the  covenant  of  grace.  And  it  it  be  ask  d,. 
How  comes  it,  that  the  receiving  of  Chr  iVs  free 
offer  in  the  covenant  of  grace  ^ives  a  right  to 
Chrift's  purchafe  P  We  anfwer,  Jt  is  by  vertue  of 
the  covenant  of  redemption,  wherein  it  is  fo 
tranfa&ed  betwixt  God  and  the  Mediator :  fo 
that  there  is  the  orFer  or  the  covenant  received, 
and  the  covenant  it  1'e'f  that  concur  for  making 
over  and  deriving  a  Complete  ri&ht  to  wretched 
finners  in  CbriiVs  purchaie. 

Let  tHe  ft  Ufe  of  this  he  for  your  inftru&ion 
and  information,  which  is  the  end  wherefore  we 
have  chol-n,  in  this  way,  by  this  fhort  view,  to 
give  you,  in  a  very  fhort  fum  the  marrow  of  the 
gofpel  ; -and  it  ye  remember  thefe  few  qaeflions, 
)  e  may  be  in  a  capacity  not  only  to  anfwer  us^ 
but  througtarace  toexercife  fVth  on  Chriil :  and 
we  think  )  e  will  all  readily  grant,  that  thefe  who 
cannot  at  all  anfwer  them,  fhouldnotgo  to  the 
communion  ;  and  therefore,  that  ye  may  take 
them  with  you,  we-  fhall  fhort'y  reiume  theflU 

1.  "v\  hat  condition  's  man  in  by  nature  r  Anfwer, 
Under  fin  and  mifery,  even  under  the  curfe  of 
God:  or  thus,  eye:y  man  is  a  Unn  r,  and  hath 
a  iinful  nature;  or.  he  is  urder  tranfgreifions 
and  iniquities,  is  naturally  icthfom,  v.arts 
peace  with  God,  and  hath  need  of  healing  r  let 
this,     in    the- fir  ft   p'ace.     fink  in  your  hearts. 

2.  How  is  nan  freed  from  this  finfulnefs  and  mi- 
fery ?  Anfwer, .  He  cannot  be  free  from  it.  ffll 
there  be  a  condign  fatisfa&ion  made  to  divine  vx~- 
flice;  wounding  and  bruifing  mull  be  to  procure 
pardon,  and  ftripts  n  utl  be  to  procure  healing, ■ 
and  cbaftife»ttn$'-inuis<.  be  to  brin^  about  our 

psacs  *' 


:\2d  Ifarab  43. 

peace:  That  Word,  Exed.  24.  Who  will  by  no 
means  acquit  the  guilty,  would  always  be  remem- 
bred,  and  faith  would  look  to  a  Saviour  for  fatis- 
faction.  3.  Who  can  fatisfy  ?  Anfwer,  Neither 
man  nor  angel  can  do  it,  no  penances,  no  prayers, 
nor  performances  of  any  mere  creature  will  do  it, 
but  he  only  that  was  wounded  and  bruifed,  he 
who  by  nature  is  the  :>on  of  God,  the  exprt  fs  I- 
mage  of  the  Father's  Perfon,  and  who,  in  refpect 
of  his  humane  nature,  was  born  of  the  Virgin 
Mayfy  like  to  us  in  all  things  exc.  pt  fin  ;  it's  he 
thatfat:sfies  juftice,  and' it's  by  no  other  way 
that  we  get  pardon,  and  peace  with  God,  and  ho- 
lin-fs.    4,  What  way  doth  Chrift  fatisf)  juftice, 

.  and  makepeace  betwixt  God  and  firmer*?  An- 
fwer,  He  entred  himfelf  in  our  room,  and  as 
Cautioner  undertook  our  debt,  fuffered  the  con- 
sign puniihment  that  was  due  for  our  fins,  and 
paid  the  price  that  we  fhould  have  paid  ;  he  in  a 
manner  le»t  heaven,  and  became  Man,  had  a  mean 
life  in  the  world,  drank  the  cup  of  his  Father's 
wrath,  was  wounded,  bruifed,  chaftifed,and  died 
a  curled  death,  whereof his  hanging  on  the  crofs 
Was  but  a  fign.     5.  What  beneiits  come  to  us  by 

.  bis  fufferings?  Anfwer,  Fardon  of  fin,  peace  with 
God,  and  healing  ;  theconfeienceby  his  blood  is 
fprinkled  from  dead  works,  the  perfon  abfolved, 
reconciled  to  God,  made  whole,  and  made  at  laft 
to  be  without  lpot  or  wrinkle,  or  any  fuch  thing; 
and  this  is  not,  as  Papifts  blafphcmoufly  fpeak,  a 
putative  effect,  but  a  moil  real  one.  6.  Who  are 
made  partakers  of  this  pardon,  peace  and  heal- 
ing ?  Anfwer,  The  elect  haveright  to  it,  and  by 
believing  they  make  the  application  ;  therefore 
it's  faid  here,  our  and  we  ;  and  we  may  look  upon 
the  prophet,  fpeaking  in  the  name  of  all  the  elect, 
or  in  name  of  the  believing  elect,  who  on  belie- 
ving are  actually  healed  :  the  elect  then  are  heal- 
ed ;  and  the  way  how,  is  by  faith  making  appli- 
cation of  Jefus  Chrift.  7.  How  in  juftice  can  he 
tbe  condemned,  that  was  free  of  fin  ?  and  how  can 
we  be  abfolved,  that  were  guilty  ?  Anfwer,  He  in 
juftice  was  condemned,  becaufe,  as  our  Cautio- 
ner, he  came  in  our  room,  and  undertook  to  pay 
our  debt  ;  and  on  the  fame  ground,  we  wretched 
iinners  may  in-this  way  make  application  of  his 
purchafe,  becaufe  it  was  on  thefe  terms -that  he 
undertook  the  debt,  that  we  might  be  fet  free  ; 
and  it's  on  thefe  terms  that  it  is  offered  in  the 
gofpel,  that  feeing  he  hath  paid  for  elect  finners, 
they  may,  upon  the  hearing  of  the  offer,  clofe 
with  it.    Bur  how  may  the  finner  apply  it " 


Verfe  fc,  Serm.  2*. 

iwer,  Not  only  becaufe  it's  free,  and  freely  offe- 
red, but  by  gripping  to  it  by  faith,  as  the  pro- 
phet doth  here  ;  it's  not  only  to  apply  it  funply, 
but  to  ftep  in,  and  reft  upon  it,  in  the  terms  it  is 
made  offer  of.  So  that  as,  on  the  one  part,  Jetus 
Chrift  became  really  liable. to  fuffering,  and  fa- 
tisfied  for  our  fins,  when  he  faid,  Lo,  lc.me,  in 
the  volume  of  thy  book  it  is  written  'of  me ,/  delight 
to  do  tbj  will:  $0  upon  the  other  part,  the  be- 
lieving finner  comes  to  apply  the  price  paid,  by 
imbracing  the  price,  and  acquieicing  in  the  fa- 
tisfkaion,  and  gripping  to  it  as  his  own,  and  by 
his  being  brought  to  fay  in  faith,Let  his  wounding 
be  my  pardon,  let  his  chaftifement  be  my  peace, 
and  let  hisftripes  be  my  healing.  By  this  means, 
as  the  law  had  a  right  to  Chrift  for  his  paying  the 
tier's  debt,  fo  they,  by  believing,  get  a  right  to 
the  promife  of  pardon  and  healing ;  for  if  the  bar- 
gain w  as  ficker  on  the  one  fide,  to  procure  woun- 
ding to  Chrift,  as  if  he  had  been  the  finner  him- 
felf ;  lo  on  the  other  fide,  the  bargain  is  as  fure ; 
the  believer  is  let  free,  rind  may  be  as  realty  com- 
forted, as  if  he  had  a  righteoufnefs  of  his  own, 
or  had  never  finned. 

Ufe  2d.  Therefore  there  is  here  wonderful  mat- 
ter of  confolation  to  believers,  that  what  was  ju- 
ftice to  Cfi!  1ft,  is  grace  and  mercy  to  us  ;  that 
which  was  pain  to  him,'  is  pleafure  to  us;  his 
forrow  our  comfort/  his  w  ounding  our  pardon, 
his  ftripes  our  healing,  &c. 

Ufe  id.  As  ye  would  not  prejudge  your  felves  - 
of  thefe  benefits  which  Chrift  hth  purchafed, 
make  your  peace  with  God  through  Chrift. ;  if 
your  pardon  and  peace  be  not  obtained  this  way, 
ye  will  never  get  it,  but  ye  fhall  be  made  to  pay 
your  own  debt,  and  be  liable  to  wrath  eternally, 
becaufe  of  inability  to  pay  your  debt  to  the  full  : 
therefore  ftep  to,  and  make  the  offer  welcome, 
how  finful  and  undone  foever  ye  be  ;  the  moTe 
fenfible  ye  be,  ye  are  the  more  welcome.  This 
is  the  particular  ufe  of  the  doctrine.  O  let  thefe 
things  fink  in  your  hearts,  that  ye  are  finners, 
great  finners,  under  wrath,  and  at  feud  with 
God;  that  Jefus  Chrift  is  the  Saviour  of  loft 
finners,  and  that  there  is  no  way  to  pardon  and 
peace,  but  by  clofing  with  him,  and  laying  hold 
on  his  fatisfaaion,  that  ye  may  be  drawn  to  caft 
your  felves  over  on  this  everlafting  covenant,  for 
obtaining  the  benefits  that  Chrift  hath  pur- 
chafed. And  himfelf  blefs  what  hath  been  fpokea 
for  this  end  and  ufe. 


An- 

I  SERMON,  XXIII. 

Jfaiah  Hit.  5.     But  he  was  wounded  for  our  tranfgreflions,    he  jvas  bruifed  for  our  iniquities  :    the 
chaftifement  of  our  peace  jp as  upon  him,  and  with  hisftripes  we  are  healed,  IT 


Serm.  2*.  lfaiah^ 

IT  were  no  fmall  progrefs  in  Chriftianity,  to 
know  and  believe  the  truths  that  are  implied 
and  contained  in  this  fame  vcrfe  >  the  Lord,  by 
the  prophet,  is  giving  a  little  compend  of  the 
work  of  redemption,  by  his  faving  of  finners  irom 
death,  through  and  by  the  wounding  of  the  Me- 
diator, We  did  a  little  open  the  meaning  of  the 
words,  and  gave  a  fum  of  the  do&rines  contain- 
■ed  in  them,  at  lead  of  fome  of  them>  which  do 

•  contribute  to  this  fcope. 

The  prophet  is  here  fpeaking  of  ChrifVs  fufe- 
'  rings,  with  a  refpe&  to  the  caufe  of  them,  and 
the  effed  that  followed  them  ;  and  flievvs  how 
this  was  indeed  the  miitake  and  blafphemous 
imputation  that  we  had  of  and  were  ready  to  put 
on  him,  even  to  judge  him  imitten  and  plagued 
of  God  for  his  own  iins,  whereas  God  hath  ano- 
ther defign:  he  was  altogether  without  fln,but  he 

•  was  wounded  for  our  tranfgreflions,he  was  bruifed 
for  our  iniquities  ;  we  were  at  feud  with  God, 
and  he  took  on  him  the  chafiifementof  our  peace ; 
and  this  is  the  efFeft,  to  procure  healing  to  us* 

We  Ihall  now  fpeak  a  word  to  three  dotlrines 
further,  befides  what  we  lpoke  to  the  lafl  day, 
which  are  thefe,  i.  That  there  was  an  eternal  de- 
fign, plot  and  tranfa&ion  betwixt  God  and  the 
Mediator,  as  to  Chrift's  furfering  for  the  re- 
deeming of  ele&  finners,  befo're  he  actually  fuffe- 
red.  This  the  prophet  fpeaks  of  as  a  thing  cenclu- 
<ied  ;  for  the  caufe  of  his  furFerings  was  condefcen- 
#ded  on3  and  the  end  and  fruit  of  them  was  deter- 
mined, which  implies  an  antecedaneous  tranf- 
action betwixt  the  father  and  him,  for  putting 
him  in  the  room  of  finners  :  and  by  this  tranf- 
action, juftice  hath  accefs  to  exact  the  payment 
of  this  price  ;  he  interpofed,  and  the  Father  ex- 
acts of  him  the  payment  of  their  debt,  and  feeks 
Satisfaction,  from  him  for  all  that  he  bargained  for. 

2.  That  this  tranfaction  or  defign,  concerning  the 
redemption  of  elect  finners,  is,  in  refpecc  of 
Chrift's  fuffering  and  fatisfying  of  juftice",  fully 
and  actually  performed  ;  he  undertook  to  be 
wounded  and  bruifed,  and  he  was  accordingly 
actually  wounded  and  bruifed:  the  tranfaction,  as 
to  the  engagement  in  ic,  and  efficacy  of  it,  took 
place  in  Jfaiab's  time,  and  before  his  time ;  but 
as  to  the  actual  performance  of  what  the  Media- 
tor engaged  himfelfto  fufFer,  it  is  fpoken  of  pro- 
phetically by  him,  as  a  thing  done,  becaufe  to  be 
done  ;  and  now  it  is  done,  and  indeed  long  ago. 

3.  That  the  fatisfying  of  juftice,by  the  Mediator's 
lufrerings,  according  to  his  engagement,  proves 
as  effectual  to  abfolve,  juftify  and  heal  thefe, 
even  the  groffeft  finners,  that  come  under  this 
bargain  and  tranfaction,  as  if  they  had  actually 
buffered,  and  paid  and  fatisfied  their  own  debt 


Verfe?.  %  '{& 

themfelves  .*  -their  fins  are  pardoned  through  his 
.  fufferings,  their  deadly  wounds  are  healed  by 
his  ftripes,as  if  they  had  never  bad  a  wound;  their 
count  is  daihed  and  fcored  as  clean  out,  as  if 
they  had  never  had  any  debt ;  they  are  acquitted 
and  fetfree,  as  if  they  had  never  been  guilty. 

Thefe  three  dottrines  \y  very  near  the  life  of 
the  gofpel ;  and  the  prophet,  in  this  chapter,  and 
particularly  in  this  verfe,  is  often  on  them.  Ouc 
purpofe  is  only  fhortly  to  explicate  them  to  you, 
as  a  fhort  fum  and  compend  of  the  tract  of  the 
covenant  of  redemption  ;  the  fir/}  of  them  fhews 
the  rife  of  the  work  of  redemption ;  the  feeend 
fhews  the  mids  by  which  it  is  executed;  the  third 
holds  out  the  effect  and  confequence,  and  the 
end  of  all; 


?ct  and 
n,  there 


For  the  firfi  then,  theVe  is  Cwe  fay)  an  eternal 
tranfaction  betwixt  God,and  Jefus  Chrifl  theMe- 
diator,concerning  the  redemption  of  finners  ;  his 
actual  redeeming,  by  being  wounded  and  bruif- 
ed, fuppofeth  this  ;  for  the  Son  is  no  more  liable 
to  fuffering  (not  to  fpeak  of  his  fuitablenefs)  than 
any  other  of  the  Perfons  of  the  bleffed  Godhead, 
had  there  not  been  an  antecedent  tranfaction ; 
there  was  no  obligation  nor  ty  e  on  him  to  be  woun- 
ded, and  to  enter  into  the  room  of  finners  as  their 
Cautioner,  for  payment  of  their  debt,if  there  had 
not  been  a  prior  engagement ;  neither  could  his 
wounding  and  bruifing  have  proven  ufeful,  or 
hav«  brought  healing  to  us,  if  this  prior  engage- 
ment bad  not  been  ;  and  this  is  it  which  we  call 
the  covenant  of  redemption,  which  we  would  not 
extend  ft)  as,  in  all  things,  to  ftretch  it  to  the 
properties  of  thefe  covenants  and  bargains  which 
are  amongft  men,  it  being  in  fome  refpeA  an  ex* 
preffion  ufed  to  make  grace  more  difcernable  to  us, 
that  can  conceive  fo  little  of  grace's  way.  This 
tranfaction,  or  covenant  of  redemption,  is  fame- 
times  called  the  Father's  will,znd  his  Iaw,zs  ?fal. 
40.  8.  I  delight  to  do  thy  will,  0  my  God, yea  thy- 
law  is  within  my  heart ;  and  John  6.  38.  it  is 
called  fo,  /  came  from  heaven,  not  to  do  mine  own 
will,  but  the  will  of  him  that  fent  me  ;  fo  alfo, 
John  17.  14.  it  is  called  the .  Father's  work  in 
one  refpe&,  and  the  Son's  work  in  another 
refpect,  /  have  fnijhed  the  work  thou  gaveft  me 
to  do ;  which  is  the  profecution  of,  the  fame  con- 
trivance,ufually  called  a  covenant,  becaufe,  as  to 
the  eflfentiais,  it  hath  the  nature  of  a  covenant,  to 
wit,  two  parties  agreeing,  and  terms  whereupon 
they  agree,  and  is  well  ordered  in  all  things  for 
profecuting  and  carrying  on  the  defign  of  faving 
loft  finners,  called,  Afts  2.  23.  the  determinate 
counfel  and  fore -hi  owl  edge  cf  God  ;  there  was  a 
plot  and  delign  in  God's  counfel,  concerning 
R  ChrilVs 


'1*2  Ifaiah  ^ 

Chrift's  fuiferings,  whereof  his  fufferings  w  re 
the  execution. 

To  clear  it  a  little,  we  would  confider  thefe 
five  things  in  it,  I.  The  Parties,  2.  The  matter 
about  which  it  is,  3.  The  rile  and  occafion  ofit, 
4.  The  terms  wherein  the  form  of  it  (lands,  or 
the'midfes  whereupon  it  is  undertaken,  5.  Some 
properties  of  this  covenant. 

1.  For  the  Parties;  upon  the  one  fide  isGod  ef- 
fentially  confidered,  or  all  the  three  Perfons  of 
the  glorious  Godhead,  Father,  Son,  and  Holy 
Gholt,  who  are  all  concurring  in  this  covenant, 
it  being  the  aft  of  the  determinate  counfel  of 
God  ;   and  in  this  reTpeft  God  is  the  Party  to 

whom  the.fatisfaction  for  loft  finners  is  made^and 
he  is  alfo  theParty  condelcending  to  accept  of  the 
Satisfaction:  and  upon  the  other  fide,  the  Party 
engaging  to  make  fatistaction,  is  Jefus  Chrift, 
the  fecond  Perfonofthe  bleffed,  dreadful,  and  a- 
dorable  Trinity,  perfonally  confideredj  now  be- 
coming the  Head  of  the  elect,  that  he  may  have 
them  all  with  himfelfto  be  one  myftical  body  ;  in 
the  fir  ft  refpect,  all  the  three  Perfons,  that  fame 
onebleifed  God,  give  the  command  or  require  a 
Satisfaction  as  God,  and  concur,  as  the  infinitely 
wife  Orderer  of  the  decree  ,  and  in  the  fecond  re- 
fpect, Jefus  Chrift,  as  Mediator,  undertakes  to 
make  fatisfaction,  PfaJ.  40. 6,  7.  Sacrifice  and  of- 
fering thou,  d'tdft  not  defire  ;  God,  as  it  were, 
making  the  offer,  What  can,  or  fhall  be  given  to 
me,  for  the  redemption  of  finners  ?  Sacrifice  and 
offering  will  not  pleafe,  nor  are  accepted  by  me. 
Then  follows  the  Mediator's  part,  Lo,  J  come,  in 
the  volume  of  thy  book  it  is  written  of  me  J  delight 
to  do  thy  will,  0  my  God:  for  tho'  in  the  firft  re- 
fpect, all  the  Perfons  in  the  Trinity  be  on  the  one 
fide,  being  of  one  will ;  yet  in  the  other  refpect, 
Chrift  Jefus,  as  Mediator,  comes  in  on  the  other 
fide,  to  do  his  will. 

2.  As  to  the  matter  about  which  this  covenant 
is :  it's  about  the  fatisfying  of  juftice,  and  making 
of  peace  between  God  and  loft  finners ;  it's  that 
we  might  be  pardoned,  jutlified,  have  peace 
made  with  God,  and  be  healed.  It  is  true,  there 
is  an  end  above  and  beyond  this,  even  the  glory 
of  God's  rich  grace,  and  condefcendin^  love, 
that  ftoops  ^o  low  to  fave  finners  ;  but  finners 
pardon,  and  peace  with  God,  and  their  healing, 
5s  the  immediate  end  :  or,  if  we  come  nearer,  the 
matter  about  which  it  is,  is  the  redeeming  of  the 
elect ;  for  thefe  words  in  the  text,  to?  and  us,  are 
of  equal  extent  with  them  that  ore  juftified  and 
reconciled,  and  whom  he  actually  heaicd  by  his 
wounds  and  ftripes  ;  lb  that  whoever  they  be  who. 
are  never  juftified  and  lnaled,  they  are  not  com*. 
#:eiiended  in  this  bargain* 


Verfe  <$.  '  _      Serm.   j; 

3.  The  rife  and  occafion  of thiscovenanfmay 
be  gatheredl  from  thefe  three.  1.  There  is  the 
fuppofing  of  man's  fin  and  fall*,  for,  whatever  e- 
lection  doth,  redemption  doth  moft  certainly 
fuppol'e  man  to  be  loft,  and  under  fin.  2.  There 
is  God's  decree,  not  to  pardon  fin  without  a  la- 
ttsfaction.  3.  There  is  God's  election  preceed- 
ing,  or  his  purpofe  to  fave  fome,for  the  glory  of 
his  grace,  which  are  the  elect,  who  are  faid  to 
he  given  to  Chrift.  Thefe  three  are  the  rife  and 
occafion  of  the  covenant  of  redemption  ;  man 
hath  finned,  the  threatning  muft  be  executed, 
and  juftice  fatisfied  ;  and  yet  God  hath,  for  the 
glory  of  his  grace,  elected  a  certain  number  to 
life,  and  that -muft  needs  ftand  firm  :  and  thefe 
three  feeming  to  thwart  one  of  them  with  another 
gives  the  occaiion  and  rife  to  the  excellent  and 
admirable,  contrivance  of  this  way,  how  the  loft 
finner  ihalllje  laved,  yet  fo  as  juftice  fhall  be  fa- 
tisfied, and  not  wronged  in  the  leaft,  and  juftice 
fo  fatisfied,  that  yet  the  decree  of  election  by- 
grace  fhall  ftand. 

4.  As  for  the  terms  (  wherein  the  form  of  the 
covenant  ftands)  and  the  midles  by  which  thefe 
ends  may  be  brought  about,  to  wit,  how  the 
redemption  of  loft  finners  may  be  attained,  ju- 
ftice may  be  fatisfied,  and  the  glory  of  grace 
made  to  ihine,  and  how  any  thing  that  makes 
thefe  feem  to  juftle  and  thwart  might  be  guar- 
ded againft ;  and  that  was  it,  which  (  to  fpeak  fo 
with  reverence;  put  God  to  the  confultation  a- 
bout  it,,  which  fhews1  the  excellency  of  the  co- 
venant of  redemption,  and  the  deep  draughts 
that  are  about  it  ;  for  otherwife,  and  properly, 
God  needs  not  confultoradvife  .•  they  are  fhort- 
\y  thefe,  i*  God's  offer  to  redeem  man,  if  his 
juftice  may  be  fatisfied,  and  if  any  refponfal 
perfon  will  become  cautioner,,  and  undertake  to 
pay  the  elects  debt.  2.  The  Son's  accepting  of 
the  offer,  and  undertaking  or  engaging  to  pay 
their  debt,  upon  condition  that  his  payment 
and  fatisfaclion  fhall  be  accounted  the  elects, 
and  accepted  for  them.  3.  The  Father's  accep- 
tation of  this  engagement  and  undertaking  accor- 
ding to  his  offer,  and  the  Mediator's  accepting 
of  it,  and  aoquiefcing  in  it  ;  he  holds  the  bar- 
gain (  to  fpeak  fo  )  and  fo  it  is  a  doled  covenant  r 
the  firft  is  comprehended  in  thefe  words,  Sacri* 
fees  and  offerings  thou  didfl  not  defire,  Pfal.  40.. 
insinuating  that  God  did  defire  ibinething  ;  the- 
fecond  in  thefe  words,M?tfe  ears  thou  baft  opened*, 
then  faid  1,  Lo  1 f  some,  in  the  volume  cf  thy  bock 
it's  voritten  of  me,  1  delight  io  di  thy  will',  which 
imDliesthe  Father's- acceptation, as-well  as  Chrift's:- 
undertaking  5-  and  it  alio  points  at  the  way  how 

the-: 


Scrm.  23.  Ifaiahtf. 

the  fatisfa&ion  is  made  effectual  :  efpecially  if 
we  compare  thefe  w  ords  of  the  P/tf//»  with  Heh. 
IO.  5 ?  6.  we  will  fincl  that  they  re;ate  to  Chrift's 
humiliation  in  general  ;  "or  it  is  in  the  l}falm> 
Mine  ear  haft  th  u  opened  ;  but  in  Heb.  10.  5.  it 
isyA  body  baft  th  u prepared  me  :  and  where  it  is 
faid  -n  the  Pfalm  I  delight  to  do  thy  will,the  apo- 
(lle  fays  By  toe  which  will  we  arejanclified.  7  he 
Father  makes  the  off? r  on  the  terms  of  a  fatisfa- 
&ion  to  j  iftice  :  the  Son  as  Mediator  accepts  the 
offer,  and  undertakes  for  the  ele<ft;  Here  am  Ijto 
<3o  thy  will,  on  the  lame  terms  that  the  offer  is 
made;  and  the  Father  accepts  oft  he  Son's  engage- 
ment, according  to  that  word,  Matth.  3.  This  is 
tny  behved  Sotijn  whom  I  am  well  pleafed  ;  he 
offers  himlTt  Surety  tor  finners,  and  the  Father 
is  content  to  accept  of  him  as  their  Surety  :  In 
the  or.erefpedt  it's  called  the  Father's  pleafure,v» 
io.of  this  chapter.  Tet  it  pleafed  the  Lord  tobruife 
him&z.  becaufe  the  terms  were  fq  propofed  ;  and 
in  the  other  refpe&,its  called  the  Mediator's  plea- 
fure>or  fatisfa&ion,  v,  11.  becaufe  the  condition 
propofed  is  fatitfying  to  him,  The  pleafure  of  the 
ZordJbaU  prefper  in  his  hand.  He  undertakes  to 
pay,  and  God  accepts  of  his  undertaking,  and 
obliges  himfelf  to  abfo've  the  believer  :  and  the 
words  following,  He '  Jh all  fee  his  feed,  and  of  the 
travel  of  his  f  ul,  and  be  fatisfidd,  and  by  his 
knowledge  fb  all  my  righteous  Servant  juftify  many , 
are  promiits  made  to  him,  on  fuppoiition  of  his 
making  fatisfa&ion.  2  Cor.  5.  ult.  the  firft  part  of 
the  tranfa&ion  is,  He  hath  made  him  to  be  fin  for 
us,  that  knew  no  fin  ;  and  the  other  part  of  it  is, 
That  we  might  be  made  the  right  eoujnefs  of  God 
through  vim  :  he  accepting  of  the  bargair,  ob- 
tains a  right  to  a  juftifying  andabfolving  fentence 
hy  vertue  of  his  fuffering  ;  tor  which  caufe  thefe 
words  are  added,  in  him,  or  through  him  :  This 
fhews  the  clearnefs  of  God's  juftice  in  proceeding 
with  the  Medktor  ;  the  ground  of  finners  judi- 
cation through  him ;  and  gives  finners  a  war- 
rant to  nuke  ufe  of  Chrifl's  fatisfa&ion  as 
theirs,  becaufe  it  was  fo  agreed  upon  in  the 
counfel  of  the  Godhead. 

5.  We  come  now  to  fpeak  a  little  to  fome  pro- 
perties of  this  covenant,  and  ihall  content  our 
felves  with  three  or  four  of  them  that  make  for 
thefcope  :  As,  1.  The  jufticeand  equity  of  it.  2. 
The  faithfulnefs  of  it.  3.  The  freeneis  of  it.  And,. 
4.  The  wifdom  that  fhines  in  this  bargain  ;  paf- 
flng  by  the  reft. 

(1.)  The  juftice  and  equity  of  this  tranfa&ion 
may  appear  in  thefe  refpe&s;  i.That  the  Father 
fhould  be  iatisfied;  and  that  he  that  was  wronged, 
iliould  have  his  honour  reftored ;  that  the  threat - 


Verfe  $.  12  J 

nin^  given  out  in  his  law  fhould  light  and  take 
erKcl:  ;  that  the  loul  that  fins  fhxuld  in  his  uv.n, 
or  in  the  Surety's  perfon,die:  ard  that  afuitable 
recompence  fhould  be  made  to  juftice,  b^  ore 
the  finner  fhou'd  be  ab  olved.  2.  Juflice  appears 
in  this  refpeet,  That  when  the  Son  or  God,  the 
Mediator,  offers  to  become  Man.  and  to  endure 
and  iuffer  all  that  the  elect  fhould  have  luff. red, 
his  fufferings  iliould  b-  accepted  as  a  faiisfa?tion; 
becaufe  the  juftice  of  Cod.  vea,thc  holintfspow- 
er,and  greatnefs  of  God,are  as^lorioufiy  maniftft- 
ed  in  Chrift's  fatisfaction,  as  if  man  had  iurf.r  d; 
nay,  there  would  not  have  been  fuch  an  amends 
and  fatistaction  made  to  juftice,  if  all  reaturem 
had  buffered  :  Jufti:e  by  this  means  hath  more  fa- 
tisfaction  than  it  could  have  had  otherwiie  j.  and 
hereby  the  holinefs  of  Cod,  and  tt  e  feverity  of 
his  juftice,  as  well  as  the  condefcending  love  of 
God,  is  the  more  manifefted,  that  he  himfelf 
fhou!d  ccuidelcend  to  fatisfy  ;  therefore,i£<?w.  3. 
26.  it's  faid,  That  he  might  be  jttft,  the  juftifier 
of  him  that  believetb  en  fefus  :  God  is  juft,  in 
that  he  will  not  only  have  latisfaction,  but  an  e- 
quivalent  fatistaction,for  the  reftoring  of  his  ju- 
ftice to  its  declarative  glory,  wherein  it  fuffcred 
by  man's  fall.  3.  Juftice  appears  in  this  refpect, 
That  the  Mediator,  fatisrying  juftice,  thefe  for 
whom  he  fuffered  fhould  be  acquitted,  and  have 
the  fentence  of  abfolution  paft  in  their  favours  ; 
which  the  rather  we  would  take  notice  of,  thaC 
we  may  know  the  redemption  purchafed  and  by* 
ftowed  by  the  Mediator,  is  by  an  exaft  fatisfy- 
ing  of  juftice,  and  not  by  removing  of  our  fins, 
as  he  did  our  difeafes,  nor  by  pardoning  of  them 
by  an  authority  committed  to  him  ;  but,  as  I 
faid,  by  a  real  and  actual  fatisfying  of  the  juftice 
of  God  for  them  :  therefore,  Luke  24.  it's  faid, 
He  behoved  to  fuffer  thefe  things,  and  then  to  en- 
ter into  his  gltry  ;  there  was  a  neceflity  of'  it,  be- 
caufe of  the  juftice  of  this  covenant,  for  the  Son, 
not  only  to  become  Man,  and  be  in  a  low  condi- 
tion, but  to  become  a  curfe,  and  to  die  the  cur. 
fed  death  of  the  crofs. 

A  fecond  property  is  faithfulnefs  on  all  fides* 
faithfulnefs  on  the  Father's  fide,  in  his  word  and 
promife  to  the  Son  ;  AU  that  are  given  of  the 
Father,  are  made  to  come  to  him  ;  and  there  is 
nothing  loft,  John  6.  37,  44,  4^.  Faithful  ne(s  on 
the  Son's  fide,  performing  all  according  to  his 
undertaking,  fulfilling  all  righteoufnefs :  There- 
fore, when  in  the  one  word  he  fays,  Deliver  me 
from  this  hour  ;  in  the  next  word  he  fays,  But 
for  this  caufe  came  I  unto  this  hour  ;  it  was  my. 
errand  into  the  world,  and  now  I  am  to  go  about 
it  by  and  by  :  jind  I  lay  down  my  life  for  my 
a  2  Jheep 


tf*4  Tfaiabn. 

fheep  myfelf,  no  wan  taketb  my  life  frm  me, 
but  I  have  power  to  lay  it  d,wn,and  p  vjer  to  take 
it  up  again.  His  faith,  ulnefs  alfo  appears  in  keep- 
ing ali  that  are  committed  to  his  truft,  N.ne  cf 
tbemfbail  perifky  but  be  JbaB  rajfe  them  up  at  the 
laft  day.  Therefore  he  is  called  thigood  or  faith- 
ful Shepherd. 

3.  it's  a  free  covenant  :  it's  ]ufl, as  betwixt  God 
and  the  Mediator  ;  but  as  to  the  eU  A,  it's  moll 
free  •'  By  his  wou  :ds  we  have  pardon,  and  by  his 

ftripes  we  have  heaHrig  ;  The  cha  'lifement  cf  ,  ur 
"peace  was  en  him  \  there1  Is  not  one  gra>n-weight 
or  Worth  to  be  iatish  ?d  by  us  :  He  was  made  fin 
for  us,  he  was  mad',  tfce  curfe;  even  the  wrath- 
pacifying -facrifice  and  offering^ ;  That  we  might 
be  made  the  righteoufnefs  of  God,  not  thro' 
©ught  in  our  felves  but  thro  bim,  2  Cor,  5.  ult. 

4.  It's  a  moil  wife  contrivance, for  if  the  Son  had. 
not  be  become  Man  and  Mediator,  how  could  ju- 
ftice have  been  fatisfied  or  the  elecfc  pardoned  and 
healed  ?  They  could  not  fatisfy  for  themf elves, 
and  no  creature  could  fatisfy  for  them  ;  there- 
tore  the  only  wife  God  finds  out  a  wife  mids  for 
fuch  an  end,  as  is  the  faving  of  the  ele<5t,  in  a 
way  wherein  juftice  and  mercy,  or  free  grace, 
fweetly  kifs  each  other,  and  wherein  they  both 
&ine  forth  confpicuoufly  and  radiently. 

That  which  we  would  fay  inihort  concerning 
tins  covenant,  is  this,  That  Jefus  Chrift  hath 
undertaken  to  pay  the  elect's  debt,  and  hath 
ftepped  in  unto  their  room  ;  and  God  hath  im- 
puted unto  him  their  fin,  and  accepted  of  a  fa- 
tisfa&ion  from  him  for  them  ;  and  all  this  in  a 
legal  and  juft  way,  fo  as  there  is  accefs  before 
the  throne  of  God  for  the'm  to  plead  for  ths 
application  of  his  righteoufnefs  by  virtue  of  this 
covenant ;  that  as  really  and  faithfully  as  Chrift.. 
performed  his  undertaking  to  God,  and  his  fa- 
tisfaction  was  accepted  for  them,  they  may  as  re- 
ally and  on  good  ground  expeft  the  application 
of  it  to  them  :  For  tho'  all  be  of  grace  to  us,, 
yet  it's  a  bargain  on  juft  and  legal  terms  betwixt, 
God  and  the  Mediator  ;  therefore  there  is  a  title 
and  right  in  juftice  for  the  ele&,  .  when  they 
come  to  Chrifti  that  his  fatisfaction  fhaJl  ftand 
for  them,  as  being  members  of  his  Body,  and 
an  whofe  room  and  place  he  fatisfied  ;  Hence  it 
is  faid,  1  John  2.  1.  If  any  man  fin,  roe  have  an 
Advocate  with  the  Father,  Jefus  Cbrifi  the  righ- 
teous'i  and  whereon  is  this  righteoufnefs  fbun- 
4ed  ?  Trie  next  words  tell  us,  He  is  the  prcpiti* 
Gtioiv  for  our  fins  ;  he  hath  paid  the  price  that 
was  due  by  us,  and  we  may  feek  the  application 
of  it  to  us,  according  to  the  tranfa&ion  pad  be*- 
awixt  the  Father  and  him>  now  performed  j; 
ytfach.  is, the  next  £oi>, u. 


Verfe  "J.  Serm.  23. 

The  2.  Dc&rine  is,  That  tb'is  tranja&i.n  and 
defign  cenceming  the  redemption  of  jinners3  is 
n  w  not  vnly  undertaken,  but  fully  perfrmed  ;  as 
is  clear iA&i  2.  23.  Him>being  delivered  by  the  de- 
terminate' ccunf  el  f  Gcd,  ye  have  taken,  and  by 
wicked  hands  have  crucified  audflain  j  the  eter- 
nal purpofe  concerning  this  is  now  execute  :  As. 
to  the  efficacy  of  his  luff  rings,  He  is  indeed  the 
Lamb  flainfr'  m  the  beginning  of  the  world  \  Be- 
caufe  neither  the  Son's  undertaking  was  queftio- 
ned  by  the  Father, nor  the "A "attar's  pro-mile  que- 
ftioned  by  the  ion.  To  (peak  fo  with  reverence  of 
fuch  a  my  tier  y,  the  Father,  before  his  coming,, 
trufts  him  upon  his  engagement  with  the  falvati- 
on  of  fo  many  ele&  fouls  as  he  had  given  him;  and 
the  Son,  confidered  as  Mediator,  trufts  the  Fa- 
ther with  the  juftirying  of  them,  according  to 
the  promife  made  to  him  in  the  1 1.  verfe  of  this, 
chapter  \  but  the  actual  performance  of  the  un- 
dertaking was  not  till  Chrift  fuffered.  This 
a&ual  performance  of  the  covenant  comprehends 
thefe  things  fliortly  ;  1.  That  as  this  plot  and  de- 
fign  of  redemption  was  laid  down,  fo  it  hath  the 
performance  by  all  the  parties  covenanting  :  It 
is  a&ually  performed  according  to  the  terms  of 
it.  2.  That  it  hath  the  real  effech.  covenanted 
for,  a&ually  and  really  brought  about  ;  It  hath 
w:th  it  a  moft  real  and  effectual  following,  to. 
fpeak  fo,  whereof  ChrifVs  a&ual  fufFering  was 
a  part,  and  a  main  part. 

I  fay,  it  is  performed  by  all  parties  according 
to  the  terms,  and  hath  its  real  effect,  in  thefe  re- 
fpe&s,  1.  Chrift  Jefus  hath,  according  to  this 
covenant,  fifted  himfelf  before  tta  bar  of  juftice,. 
and  undertaken  our  debt.  2..  Juftice  hath  purfu- 
ed  Chrift  for  our  debt,  and  hath  exa&ed  payment, 
of  it  from  him  :  The  cup  that  belonged  to  us. 
was  put  in  his  hand,  and  he  was  made  to  nrink 
it :  in  which  refpe&,  it  is  faid;  He  was  made  a 
curfe  for  us, Gal.  3.  The  fword  of  divine  juftice 
awaked  againft  him,  and  did  fmite  him,  3.  Jefus 
Chrift,  according  to  his  undertaking,  doth  ac- 
cept of  the  claim,  undergoes  the  debt,  and  fatis- 
fies  juftice;  therefore,when  he  ftands  in  our  room, 
as  if  he  had  been  the  guilty  Perfon,  he  opens, 
not  his  mouth  to  juftify  himfelF ;  he  lays  not, 
thefe  are  not  my  fins,  but  is  as  dumb,  as  the 
iheep  is  before  the  fhearer,  becaufe  he  was  our 
Cautioner  :  The  everlafting  covenant,  to  fay  fo, 
ftuod  regiftrate  over  his  head,  and  he  is  made  to 
count  for  all  that  was  due  by,  and  to  us»,  4.  It's 
performed  in  this  refpe&,  that  the  Father  pur- 
ities not  the  elec>  on  this  account  to  be  fatisfi- 
ed of  them,  who>  as  !bon  a*  they  accept  of  the: 
covenant,   are  a&ually.   jiiftijied;  aad'.  abrorvedc 


Serm.23.  ,    r  *fm&3& 

Indeed,  while  they  are  in  nature,  the  fentence  ftiU 
(lands,  Cur  fed  is  he  that  finmtb  and  believetb 
nit  \  yet,  by  vertue  of  his  performance  of  the 
tranfaction,  they  have  a  legal  right  to  justificati- 
on',  and  the  promife  to  him  ftands  good,  that 
the  elect  by  his  knowledge  (hall  be  juftified;  and 
it  hath  an  actual  performance  in  all  them  that  be- 
lieve, they  are  really  made  free  as  he  was  made 
the  finner.     5.  In  refpeet  of  the  manner,  (1.)  It's 
performed  exactly    according  to  the  covenant, 
even  as  it  was  agreed  upon,  that  for  fo  many  he 
fhould  fiiffer  and  procure  eternal  life,  and  fo.  it 
is;  eternal  life  is  given  tofo  many,  according  to 
the  condition  of  this  covenant  and  bargain    (2.) 
As  it  was  a  bargain  wherein  juftice  was  to  be  fa- 
tisfied ;  fo  it  was  exactly  fatisfied,  Chrift   Jems 
gets  nothing  down,  not  one  farthing  is  remitted, 
but  fatisfies  all,    pays  down  the  full  price  ;  he 
drinks  out  all  the  wrath  contained  in  the  cup, 
till  it  come  to  that  fweet  word,  uttered  by^  him 
amongft  his  laft  words  on  the  crofs,  It  is  finifhed. 
The  3d  Do&rine  is,  That  tho  eleft  finners  be 
as  well  finners  by  nature,  and  asgrofs  finners  as 
ethers  \  yet  by  vertue  cj  this  covenant  and  upon 
condition  of  their  accepting  of  it,  they  may  obtain, 
and  do  a&uxlly  obtain,  peace  with  Ged,  par  den 
and  healing,  as  if  they  had  never  finned,  or  as  if 
they  had  fatisfied  the  juftice  of  God  themselves. 
This  is  the  very  end  of  this  tranfaction,  He  was 
roounded  for  our  tranjgrejjioni,  and  bruifed  for 
our  iniquities,  the  chaftifement  of  cur  peace  was 
upon  him,  and  by  his  ftripes  we  are  healed;  His 
wounds,  bruifesand  ftripes, effectually  procured 
juftification  and  healing  to  us:  And  this  is  the 
ground  of  that  which  we  call  imputed  rightecuf- 
nefs,  and  ihews  how  it  comes  to  pafs,  that  we  are 
made  righteous  by  the  righteouihefs  of  another, 
fcornfuliy   called  putative  righteoufnefs  by  Pa- 
fifts  :    But    confider  ir»g  what  is   in  the  former 
doctrines,  and  in  this,  we  will  find    it  to  be  a 
clear  truth,  on  which  our  juftification,  and  the 
whole,  weight  or  our   falvation  hangs ;  that  the 
believing  finnerxlofing  with  ChrilV  satisfaction, 
is  as  effe&ually  abfolv.edfr.om  fin, as  if  he  had  ne- 
ver finned  ;  ChritVs  fatisfaction  becomes  as  real-. 
ly  his,  as  if  he  had  paid  the  debt  himfelf  :  And 
if  we  confider  thefe  three,   1.  The   great  defign 
of  the  covenant  of  redemption  betwixt  God  and 
the  Mediator,     2.  The  faithfulnefs   of  God  in 
this  covenant,  in  performing  his .  part  on    the 
terms  on  which  the  Mediator  laid  down  a  price 
for  the  elect,     3.  The  excellency  and  efficacy  of 
the  price  paid  with'  refpect  to   the   covenant ; 
•    we  will  find  that  there  is  a  clear  accefs  in  law,or 
according  to  the.  decree  of  p,o.d  manifefted  (tha 


Verfe  5.  ?2^ 

decree  is  called  a  law,  Thy  Jaw  is  within  my 
hearty  for  the  grolfeft  (inner*  that  come  under 
this  bargain,  and  clofe  with  this  covenant,  their 
obtaining  peace,  pardon,  juftification,  and  heal- 
ing, as  if  they  had  never  finned,  or  had  fatisfi- 
ed themfeives,  and  that  they  may  confidently  ex- 
pect it'on  this  ground. 

1. 1  fay,  if  we  confider  the  great  end  and  de- 
fign  of  the  covenant  betwixt  God  and  the  Medi- 
ator, we  will  find  it  to  be  the  juftification  of  the 
elect  :  Chwft  fuffered,   not  for  any  fin  that  was 
inherently  in  himfelf:  he  had  no  fin. there  was  no 
guile  found  in  his  mouth, no  quarrel  betwixtGod 
and  him  on  his  own  account  *,  but  he  was  woun- 
ded for  our  tranfgrefnons,  the  chaftifement  0$ our 
peace  was  on  him :  to  make  peace  betwixt  God 
and  us  by  his  wounding,    was  the  great  defign 
of  the  covenant  of  redemption  ;  and  can   that 
defign  hold,  if  his  fatisfaction  come  not  in  the 
roonj  of  ours,  and  (land  not  for  our  fatisfaction 
and  payment  ?    In  man's  lawr  the  cautioner  pay- 
ing the  debt  proves  valid  for  the  principal  debi- 
tor :   And  when  this  is  the  defign  of  God  in.the 
covenant  of  redemption,  howto  get  the  debt  of 
dyvour  finners  paid,  and  themfelves  fet  at  liber-, 
ty,  and  wh^n  this  is  found  out  as  the  mids,  a  bo- 
dy haft  tbsu  prepared  unto  me  \    the  covenant 
muft  be  as  real  on  the  one  fide  as  it  is  on  the  o  - 
ther  ;  that  is,  as  real  and  effectual  to  make  the  be- 
liever in  Chrift  juft,  as  it  was  real  and  effectual 
to  make  Chrift  to  be  accounted  the  finner,  and 
to  be  dealt  with  as  fuch.  We  may  clear  it  further 
in  thefe  two,   f .  By  looking  to  Chrift  typified  in 
the  offerings  under  the  law  :    When  the  finner 
came  with   his  offering,  he  laid  his  hand  on  the 
head  of  the   beaft,  efpecially  of  the  f cape-goat, 
to  fhew  that  jefus  Chrift,  who  was  to  come  to  be 
both  Prieft  and  Sacrifice,  who  was  to  bear  the  fins 
of  the  elect,  as  they  wt>re  to  be  fet  free  ;  that  he 
was  to  lay  his  neck  down  to  the  knife  of  juftice, 
that  the  ftroke  might  be  kept  off  our  throat.     2. 
We  are  fo  juftified  by  Chrift,  as  Chrift  was  made 
fin  for  us  :  Now  our  fins  became  really  Chrift's, 
not  that  he  was  made  the  finner  inherently,  that 
were  blafphemous  to  be  thought  or  fpoken  of;. 
but  he  was  reckoned  the  finner,  and  was  fubfti- 
tutein  the  room  of  finners.  as  if  he  had  been  the  • 
finner,  and  was  made  to  fatisfie  for  original  fin, 
and  for  actual  fin, as  if  he  had  been  guilty  of  them, 
by  committing  them  ;  therefore,  2.  Cor.  5.  ult. 
he  is  faid  to  be  made  fin  for  us,  and  Gal.  3 .  to  be 
made  a  cur fe  for  us,  and  1  Vet.  2.  24.  to  bear  our 
fins  in  his  own  bedy  on  the  tree  t  And  if  he  fuffe- 
red  for  us,  and  if  ws  partake  of  his  righteouihefs* 
as  he  did  of  our  fins  j    then  our  juftification  real- 


125  Ifa'tab  fa 

ly  follows,  and  we  arc  abfolved  and  made  righte- 
/ous  thro'  his  fmsfa&ion  clofed  with  by  faith,  as 
if  we  had  never  finned.  The  parallel  is  clear, 
I  Cor.  5.  ult.  He  was  made  fin  for  us,  who  knew 
no  fin,  that  we  might  be  made  the  righteoufnefs 
of  God  in  him  :  So  that  Chrifl  was  made  fin,  in 
the  fame  manner  we  are  made  righteous  ;  that  as 
legally  as  hej  who  had  no  debtvwas  made  liable  to 
bur  debt,  fo  as  legally  we  partake  of  his  righte- 
oufnefs, .arjtl  are  declared  free:  Even  as  the  dy- 
vour is 'legally  freed  from  the  debt  which  his 
cautioner  hath  paid,  and  cannot  be  liable  to  it  ; 
fo  the  believer,  by  Chrifl's  fatis'aft  on,  is  freed 
from  the  debt  of  fin, and  abfolved  and  declared 
righteous.  And  tho'  this  may  feem  flrange  and  a 
wonder,  to  be  a  fmner,  and  yet  in  fome  rcfpeA 
free  of  fin  ;  under  guilt,  and  yet  abfolved  ;  yet 
Chrifl's  fatisfa&ion  is  as  real  and  effectual  as  to 
to  the. -believer,  as  ifhe  had  fatisfied  himfelf,  be- 
caufe  his  Cautioner  hath  fatisfied  for  him. 

2.  If  we  confider  God's  faithfulnefs  in  this  co- 
venant, in  performing  his  part,  according  to  the 
terms  of  it,  the  matter  is  clear  ;  For  as  the  Me- 
diator hath  performed  his  part  according  to  his 
engagment ;  fo  it  is  impoffible  but  God  mud 
perform  his,  and  mufl  accept  of  the  fatisfa&ion 
in  name  of  the  ele&,  and  upon  their  believing 
juflifies  them  :  for  as  it  was  the  Father's  will,  that 
he  fhould  lay  down  his  life  for  his  fheep,  fo  it 
was  the  will  of  the  father,  Son,  and  holy  Ghoft. 
that  believers  in  him  fhould  thro'  his  fatisfa&ion 
have  eternal  \ife,John  6.  39,  40.  when  he  hath 
faid  before,  1  came  not  to  do  my  own  will,  but  the 
zvill  of  him  that  fent  me,  he  fubjoins,  This  is  the 
Fathers  will  which  fent  me  Jbat  of  all  that  be  hath 
given  me  1  Jbouldlofe  nthing,  but  fhould  raife 
it  up  again  at  the  lajt  day  ;  where  the  fatisfadFi- 
on  that  Chrift  fhould  make  is  implied,  and  it  is 
a  great  one:  And  what  fatisfaelion  fhall  he  have 
for  that  ?  even  the  (alvation  of  the  elect  ;  Ibis 
is  the  will  of  him  that  fent  me,  that  every  one 
that  fetrth  the  Son,  and  believetb  on  him,  may 
have  everlafling  life,  and  I  will  raife  him  up  at 
the  lafl  day.  And  ver.  10.  of  this  chapter,  it's 
clear  that  he  fhall  not  want  fatisfa&ion  ;  for  he 
fhall  fee  of  the  travail  of  his  foul,  and  be  fatis- 
fied :  And  what  is  the  fatisfaction  ?  By  his  know- 
ledge foall  my  righteous  Servant juftifie  many; 
he  fhall  be  the  caufe  of  the  juilifying  of  many, 
and  they  fhall  be  a<5tal!y  abfolved  in  due  time  .• 
And  what  is  the  ground  of  it  ?  Tor  he  fljall  bear 
their  iniquities  :  And  therefore,  as  God  is  faith- 
ful, he  fhall  get  that,  which  he  merited  and  pur- 
chafed  for  them,  applied  unto  them. 

3.  If  we  confider  the  excellent  and  equivalent 
Price  that  Jelus  Chrifl  hath  paid,  and  that  with 


V^fe  <$.  Serm  23. 

relpecl:  to  the  covenant*  we  have  a  clear  ground 
why  the  believer  may  expect  and  be  confident  to 
to  be  abfolved  and  declared  free :  It  is  no  mean 
price,  gold,  filver,  or  precious  flones,  but  the 
blood  of  him  that  was  and  is  God  ;  which  we  (ay 
would  be  confidered  not  fimply,  butvuth  r<  f. 
pea  to  the  covenant,  and  to  the  end  wherefore 
he  furFered  and  fhed  his  blood  ;  For  tho'  it  be 
no  comfort  to  a  finner  fimply  that  Chrifl  fuffe- 
red  ;  yet  when  he  confiders  that  it  was  for  this 
end,  to  wit,  that  juflice  might  be  fatisfied,  and 
that  thefe  for  whom  he  fatisfied  might  be  juflifi- 
ed,  and  made  free;  the  believing  finner  may 
hence  reafon,  If  there  was  a  reality  in  juflice 
purfuing  of  him  as  my  Cautioner,  and  a  reality 
and  efficacy  in  his  fatisfaftion  ;  and  if  it  was  full 
and  comp'eat,  fo  as  juflice  was  fully  fatisfied  by 
it,  when  there  was  a  reality  of  mercy,  pardon, 
juflification,  and  peace  with  God,  and  of  heal- 
ing to  and  for  me,  their  being  made  forthcoming 
to  me  upon  the  condition  of  believing;  and  in 
this  refpedl,  tho'  it  be  grace  to  pardon  fin  as  to 
us,  yet  it  is  juflice  in  God  to  give  Chrifl:  the 
fatisfaelion  for  the  travail  of  his  foul,  as  well  as 
he  gave  God  fatisfaction  to  his  juflice :  and  the 
equivalent  of  that  which  the  elecl  fhould  have 
paid,  being  paid  to  juflice  by  Chrifl  their  Cau- 
tioner, the  Lord  cannot,  nor  will  not  fhun  nor 
fhift  the  pardoning  of  a  believing  finner  according 
to  the  covenant. 

The  Ufes  are  five,  1.  Of  inflrucFion,  where- 
by we  may  have  a  map  of  God's  way  of  faving 
finners  ;  and  of  the  way  of  finners  coming  to  get 
falvation  thro'  Jefus  Chrifl. 

2.  To  flir  us  up  to  admire  the  love  of  God, 
contriving  fuch  a  defign  for  the  falvation  of  loft 
finners;  the  love  of  God,  that  gave  his  Son; 
and  the  love  of  the  Son,  that  engaged  to  come, 
and  hath  come  and  paid  the  debt. 

3.  It  gives  a  notable  warrant  to  the  faith  of  a  • 
finner  to  take  hold  of,  and  clofc  with  Chrifl,  and 
to  refl  upon  his  fatisfaction  for  juflification  and 
healing  ;  becaufe  he  hath  God  and  the  Mediator 
covenanting  for  this  very  end,  the  Mediator 
engaging  to  fatisfie,  and  God  engaging  to  receive 
the  fatisfaction,  and  to  juftifie  all  thele  who  fhall 
accept  of  it,  and  refl:  upon  it. 

4.  It's  therefore  a  notable  ground  of  encourage- 
ment, and  of  exhortation,  to  take  hold  of  ]efus 
Chrifl,  and  of  his  fatisfaction  :  Folk  wTould  not 
skar  at  him,  but  lippen  their  falvation  to  him, 
and  be  fure  the  bargain  will  not  fail  ;  as  it  is 
fure  that  the  Mediator  hath  fatisfied,  it  is  as  fure  ' 
that  his  fatisfaction  fhall  be  made  forthcoming 
to  believers  in  him. 

5-T. 


Serm.  24.  '  , \       •   >.  //^  «• 

<.  To  reprove  the  negletfers  and  flignters  of 
Tefus  Chrift,  and  of  this  offered  laivation  thro1 
him  ;  when  he  hath  taken  the  threatmng  and 
curfe  of  the  law  on  himfeU,  to  make  out  the 
promife  to  them,  it  mull  be  a  great  aggravati- 
on of  folks  guilt  to  (light  him.  It  fcrves  a.io  to 
comfort  a  poor  finner,  that  hath  many  fins  and 
challenges,  and  knows  not  how  to  be  quit- of 
them  :  The  covenant  fa>s,  our  fins  are  tranilated 
on  the  Mediator,  that  we  might  he  ie.C  free; 
Chrilt  jefus  covenanted  on  the  terms  of  juiheev 
to  make  way  for  us  to  covenant  on  the  terms  of 
mercy  •,  God  covenanted  with  him  to  pui  iue  our 


Verfe  «;.  127 

fin  in  him,  and  he  covenanted  to  impute  that 
fatisfaftion  freely  to  us :  Hence  is  that  never- 
enough  noted  faying,  2  Cor.  5.  19.  God  was  in 
Cbriji  reconciling  the  vjcrld  to  kimfdf.  It'sju- 
ffcice  on  his  part,  he  fatisfied  for  pardon  of  fin, 
and  peace  to  them:  But  on  the  elects  part  it's 
grace,  God  is  reconciled  to  them,  not  imputing, 
their  fin  to  them  ;  but  it's  for  Chrift's  fatisfa&i- 
-on  that  he  freely  forgives  them  their  fin  ?  fo  that 
what  coft:  him  dear,  comes  mod  freely  to  us  ; 
and  this  is  no  fmall  ground  of  comfort  to  a  con- 
ference preffc  d  with  fin.  God  fix  thefe  things 
in  your  hearts. 


^£X^  VSX^  iSCS'S  «®^  ®®i  «£3C2?S  V®C^  VS3®^  <®Sft  V«®®i  ^>2^  *  ^SX^  ^S®^  iSSft  ^^E^^CS^  CS^  Vgsr^s  vgx^)  ^g)®5  WS®  (SX^  ^X^ 

SERMON     XXIV. 

Ifaiahliil.   ■).     But  he  was  wounded  for  our  tranf%rejJions3  be  was  brut  fed  for  our  iniquities  >  the 
chaftifement  of  our  peace  was  upon  him^  and  with  hisftripes  we  are  healed, 

[F  there  were  more  deep  conviction  amongft       do<ftrine,  and  not  only  to  know  it,  but  to  engage 


Tl    . 

J_  us  of  our  natural  deadnefs  in  fin,  and  of  that 
fearful  condition  that  naturally  we  ly  under  by 
our  liablenefs  to  the  wrath  and  curfe  of  God,  all 
men  and  women  having  by  nature  God's  curfe, 
as  thefentence  "of  the  law,regi(lrate  againft  them; 
the  reading  of  i'ucb  a  text,  wherein  a  way  of  re- 
medy is  holden  forth,  would  be  more  welcome  . 
to  us  ;  and  we  are  perlwaded  that  fuch  a  thorow 
conviction  would  not  only  make  the  word  more 
lovely  and  delightfom  to  us,  but  more  plain  and 
eafy  to  be  underftood  by  us,  and  to  be  fooncr 
taken  up  by  us  ;  and  one  preaching  would  thus 
be  more  profitable  and  effe&ual  than  many  are 
to  you  while  in  a  fecure  condition  :  When  peo- 
ple are  not  under  the  deep  and  due  conviction 
©f  their  fin  and  mifery,  they  have  no  ferious 
thoughts  that  the  word  of  the  gofpel  concerns 
them  in  particular,  and  that  their  fouls  (land  in 
need  of  that  which  is  fpoken  to  them  therein. 

Ye  may  remember,  we  fpoke  fomewbat  from 
thefe  words  for  clearing  the  way  of  making  peace 
betwixt  God  and  finners;  and  for  holding  forth 
the  way  that  God  in  his  infinite  wifdom  hath  laid 
down  for  fetting  of  poor  finners,  that  are  lying 
under  the  curfe,  free  :  For  this  end,  there  was 
an  eternal  tranfa&ion  and  covenant  entred  into 
by  the  Father  and  the  Son, the  Father  demanding, 
and  the  Son  accepting  and  fatisfying,  as  Mediator 
and  finners  Cautioner,  what  was  due  to  juftice 
for  the  fins  of  the  eleft,  as  was  determined  in  the 
counfel  of  God  j  from  which  blclTed  bargain  ail 
our  falvation  fiovs  as  from  the  fountain/  a.nd 
runs  down  33  a  river  to  us. 

That  which  now  we  are  to  fpesk  a  little  to,  is 

"  fome  profitable  Ufe.sr,  which  are  the  fcope  of  all, 

and  tend  to  lead  y.ou.  in  to  know  the  ufe  of  fuch. 


you  to  make  fuitable  practical  improvement  of  i.. 
There  are  feveral  forts  of  Ufe s  that  flow  from 
this  verfe,  whence  the  preceeding  doctrines  have 
been  drawn. 

The  fit  ft  fort  is  for  Information;  which  ye 
who  are  more  ignorant,  and  have  not  lo  much 
light  in  you  as  to  difcover  the  way  to  heaven, 
would  efpecially  take  heed  to.  tho5  they  be  ufeful 
to  all.  And,  1.  Ye  would  know  and  be  inrorm- 
ed  in  this,  that  all  men  and  women,  without  ex- 
ception, are  lying  under  tranfgreflion  and  iniqui- 
quities,  and  liable  to  be  fro  itten  and  curfed  of 
God,  till  thefe  be  taken  away  :  But  this  having 
l>een  fpoke  of  in  the  forenoon,  wre  need  not  iniilt 
on  it  now ;  but  the  truth  is,  neither  law  nor  gof- 
pel hath- gained  this  much  ground  on  the  great- 
part  of  you,  as  to  bring  you  really  to  know, 
that  naturally  ye  are  dead  in  fins  and  trefpatfes  : 
and,  till  this  be  drunk  in  and  digeftcd,  other- 
truths  cannot  to  any  purpoie  profit  you. 

2.  Ye  w;ou!d  know  and  confidor  the  neceffity 
of  afatisfa&ion  to  the  juftice  of  God,  before  fin- 
ners can  be  freed  from  iin,  and  frr.m  ihr  curfe 
and  wrath  of  God,  that  they  are  under  -and  liable 
to,  by  rra'cn  of  their,  original  corruption  and 
actual  tra  hfg  re  iTions.  Do  ye  think  that  Jefus' 
Chrift  did  needlefly  enter  into  the  covenant  of 
redemption,  and  engage  to  fat isf\,  and  actually 
and  really  did  fuffer  and  iatisry  juflice''  If  men 
might  come  fo  cafily  to  leaven  as  many  fuppofe^, 
it  had  been  needlefs*  \'  ou'd  God  (think  >e). 
have  wounded  tbe  Cautioner,  his  pwu  dear,  Son3. 
if  thole  who  ly  under  fin  and  wrath  might  kt»ve 
by  another  way  fatisfied  juilice,and  reftored  him 
to  his  honour.?    ^Nay,  ere  this  peace  could  be 

made 


lit  Ifaiah  53. 

made,  tills  behoved  to  be  *,  and  yet  T  mu:h  doubt 
if  any  do  think  that  there  is  any  fuch  diftance 
betwixt  God  and  them,  which  a  word  of  prayer, 
or  confeilion,  or  fome  penance  cannot  remove  : 
This  is,  alas  !  the  woful  ignorance  of  many  that 
live  under  the  gofpel ;  but  ye  would  know  that 
a  fatisF3?tion  behoved  to  be,  and  fuch  a  fatisfacti- 
as  v/as  equiva'ent  to  the  wrong  done,  and  fuit- 
ableand  Satisfying  to  him  that  was  wronged  by 
fin,  and  that  among  all  the  creatures  it  could  not 
be  found.  Yea,  ye  may  read  from  this  the  dread- 
ful effects  of  fin,  and  what  a  horrible  thing  it  is 
to  have  your  tranfgreflions  to  count  for  with  God 
your  felves  :  If  fin  brought  fuch  heavy  things  on 
the  Cautioner,  what  will  it  bring  on  the  finner, 
who  hath  continued  all  his  days  in  tops  with 
:God,  to  fpeak  fo,and  would  not  make  peace  with  • 
him,  when  he  was  earneftly  invited  to  it  ?  Yea, 
we  may  from  this  know,  what  is  that  mod  horri- 
ble, dreadful,  and  confounding  fentenee,  which 
is  abiding  all  of  you  that  (land  it  out,  and  do 
not  make  your  peace  with  God  through  this  fa- 
tisfaction  of  our  blefTed  Lord  Jefus,  when  ye 
ihall  be  made  eternally  to  bear  the  wrath  that  fin 
deferves,  which  yet  is  intolerable. 

3.  Ye  would  hence  know,  and  fludy  to  be 
clear  and  diflinft  in  your  knowledge  of  this  pre- 
cious truth,  how  a  finner,  that  by  nature  is  un- 
der fin  and  wrath,  and  hath  ground  every  day 
to  look  for  it,  may  be  freed  from  that  curfe  and 
wrath  :  To  prevent  which,  the  Lord  hath  made 
a  covenant  with  the  Son,  who  is  appointed  Me- 
diator for  making  peace  betwixt  God  and  fin- 
ners,  by  fatisfying  his  juflice  for  them,  and  by 
paying  the  fame  debt  that  was  due  by  them  ;  fo 
that  this  wrath  is  prevented,  and  their  peace  is 
made  by  vertue  of  this  covenant  of  redempti- 
on ;  wherein  thefe  two  claufes  are  agreed  and 
concluded  upon  betwixt  thefe  two  infinitely  re- 
fponfal  Parties,  1.  That  Chrifl  fhall  become  the 
finner, and  be  handled  as  a  finner;  tho'  there  was 
no  fin  in  him.  2.  That  the  e!e&  finner,  that  "by 
nature  was  a  child  of  wrath  events  well  as  o- 
thers,  ihall  be  freed  from  the  wrath  to  come  by 
vertue  of  his  fatisfaction  :  Thefe  are  two  pillars 
that  our  fa!  vat  ion  is  built  upon,  and  that  our 
peace  and  reconciliation  with  God  flow  from  : 
by  his  wounding  and  bruifing,  we  are  pardo- 
ned, The  chaflifement  cf  our  peace  was  on  him, 
and  by  his  flri$es  roe   are  healed. 

To  clear  this  a  little  •,  This  covenant  would 
be  confidered,  1.  As  it  to  looks  the  Parties,  and 
their  fevtral  actions.  2.  As  it  looks  to  the  exe- 
cution thereof,  in  all  the  fteps  of  it. 

For  the  firfl,  There  are  three  Parties  that  con- 
cur in  their  ovvn  place,  i.God  is  the  Party  of- 


Verfe  5.  Serm.  24." 

fended,  and  he  is  here  bruifing  and  wounding 
the  Mediator  :  He  is  the  judge,  and  Hands  ready 
to  execute  the  fentenee  that  Hands  in  his  law 
againfl  finners,  if  he  get  not. an  equivalent  fa- 
tisfaction. 2.  Jefus  Chrifl  the  Mediator  is  the 
Party  wounded  and  bruifed ;  the  Mediator's  pare 
is  to  fatisfy  juftice,  to  pay  the  price,and  perform 
the  fatisfaction  refolved  upon  in  the  counfel  of 
God,  of  fuitable  and  fufficient  value  for  the  re- 
demption of  the  elect,  according  to.  his  engage- 
ment ;  and  he  is  actually  wounded  and  bruited  : 
God  determined  what  fhall  fatisfy,  Chrifl  Jefus 
accepts  of  the  determination,  engages  to  fatisfy, 
and  does  actually  fatisfy  for  elect  finners.  A  id 
party  is,  "We  poor  finners,  He  was  wounded 
fsr  cur  tranfgreflions,  &c.  It's  the  elect  finner, 
or  the  finner,  who  being  made  in  due  time  fen- 
fible  of  fin,  and  afraid  of  wrath,  and  who  being 
kindly  touched  with  the  apprehenfion  of  it,  and 
cleared  anent  the  firmnefs  and  freenefs  of  the 
covenant,  and  anent  the  fulnefs  of  Chrifl's  fa- 
tisfaction, doth  by  faith  flee  unto  Jefus  Chrifl, 
andfubmitto  his  fatisfaction,  and  betakes  him- 
felf  allenarly.  to  that  for  righteoufnefs  ;  Chriffe 
lays  down  the  price,  and  the  believing  finner 
pleads  for  interefl-in  it,  and  for  the  benefit  of  it, 
and  by  faith  gets  title  to  an  abfolvitor  from 
his  debt  and  guilt.  If  it  then  be  asked,  What  is 
the  thing  whereby  a  finner  is  pardoned  and  ju- 
flified,  reconciled  to  God,  and  delivered  from 
wrath,  and  healed  ?  I  anfwer,  It  is  by  believing 
in  Jefus  Chrifl.  If  it  be  again  asked,  What  is 
the  ground  or  reafon,  why  the  believing  finner 
obtains  that  favour  ?  I  anfwer,  Becaufe  our  Lord 
Jefus  hath  fufficiently  fatisfied  for,  and  fully  paid 
the  debt  of  fo  many  as  are  brought  to  believe  on 
him.  If  it  be,  idly,  asked,  How  comes  it  that 
Chrifl's  fatisfaction  becomes  a  ranfbm,  and  is 
accepted  for  fuch  and  fuch  a  believer  ?  I  anfwer, 
It  is  by  vertue  of  the  eternal  covenant  of  re- 
demption, or  tranfaction  made  betwixt  the  Fa- 
ther and  the  Son,  wherein  it  was  agreed,  that 
his  fuffering  and  fatisfying  of  juftice,  fhould 
be  accepted  for  believing  finners,  as  if  themfelves 
had  fatisfied;  according  to  that  of  John  6.  39,  40. 
This  is  the  Father's  will  that  fent  mi,  that  of 
all  that  he  hath  given  me  J  fhould  lofe  nothing  ; 
and  this  is  the  will  of  him  that  jent  me,  that  who- 
foever  feetb  the  Son,  and  believeth  en  him,  may 
have  evcrlafling  life :  So  our  believing  is  the  firffc 
immediate  Hep,  whereby~we  come  to  obtain  par- 
don of  fin,  and  peace  with- God  :  Chrifl's  righ- 
teoufnefs, or  fatisfaction,  is  that  whereon  our  be- 
lieving founds  it  felf ;  yet  fo  as  it  hath  a  refpect 
to  the  eternal  covenant  of  redemption,  whence 

both 


Serm.  24.  ,  ,   J&1*fl* 

both  Chrift's  fatisfa&ion  and  our  believing  do 
flow,  and  without  w£i<  b  We  could  have  no  war- 
rant to  expeft  righteoufi  fe  through  a  Mediator ; 
fbr,  unit- is  we  know  that  Chrift  hath  fatisfied 
juftice  for  ele&  finners  that  Ihall  believe  on 
him,  we  cannot  red  on  him  for  righteoufnefs  ; 
and  unlets  we  have  an  eye  to  the  covenant  of  re- 
demption, we  cannot  expect  that  his  fatisfa&ion 
will  he  accepted*  for  us  :  And  therefore,  if  we 
will,  trace  thefe  Reps  back  again,  the  firft  rife  of 
our  lalvation  is  in  the  counfel  of  God  ;  the  pro- 
fecution  of  it  is  in  Chrift's  latisfa&ion  ;  and  the 
application  of  his  fatisraetion,  is  by  our  fleeing 
to  it,  and  accepting  of  it  by  faith  :  And  there- 
fore we  would  learn,  in  our  locking  and  ftepping 
up  to  htaven,  to  look  to  thefe  three  in  this  or- 
der ;  we  would  firft  begin  at  faith,  and  in  be- 
lieving we  would  confider  Chrift's  fatisfaction, 
and  from  that  we  would  afcend  to  the  rife  of  it, 
to  wit,  the  covenant  of  redemption,  and  the 
terms  of  it:  All  which  put  together,  give  a  very 
clear  ground  of  expe&ing  righteoufnefs  through 
Jefus  Chrift.  I  fhall  illullrate  it  by  a  fcripture- 
fimilitude,  wherein  I  fhall  fhew  you  how  all  the 
three  concur,  yet  fo  as  there  is  a  difference  in 
their '  concurrence?  Ye  know  that  under  the 
law,  there  were  cities  of  refuge  appointed, 
which  were  types  of  Jefus  Chrift,  in  whom  we 
find  a  fhelter  ;  in  thefe  cities  of  refuge,-  con- 
fider thefe  three  that  concurred  for  faving  the 
perfon  that  had  committed  man-daughter  5  1. 
God's  determination,  appointing  fuch  a  thing, 
and  that?  the  man-flayer,  being  within  fuch  a 
city,  fhould  be  fafe  from  the  avenger  of  blood  ; 
and  this  gave  the  rife  to  the  other  two  that  fol- 
low. 2.  The  city  it  felf,  as  a  fhelter  or. refuge 
to  the  man-flayer.  3.  The  perfons  fleeing  or 
running  to  hide  themfelves  in  it  .•  Now  the 
fafety  of  the  perfon  of  the  man-flayer  did  flow 
from  all  the  three.  (1.)  The  law,  appointing 
fuch  a  city,  was  the  ground.  (2.)  The  city 
was  the  fhelter.  (3.)  The  perfon's  aftual  run- 
ning to  the  city,  gave  him  a  claim  and  title  to 
the  privilege  of  the  city  ;  For  tho*  the  for- 
mer two  had  been,  if  he  had  not  fled  to  the  ci- 
ty, he  had  not  obtained  the  benefit  of  fafety  : 
Even  fo,  the  believer  that  would  be  faved,  is  to 
qonfider  thefe  tbree^  1.  God's  determining  fuch  a 
way  of  lalvation  to  ele-ft.  finners  by  a  Mediator. 
2.  The  Mediator  privileged  as  the  city  of  re- 
fuge for  this  end.  And,  3.  the  finner's  fleeing 
to  him,  which  is  his  believing  on  him,  and  his 
feeking  and  pleading  for  the  benefit  of  Chrift'* 
fatisfaSion,  according  to  the'  terms  of  the  cove- 
nant. Now,fuppofe  a  perfon  to  flee  to  the  city 
of  refuge,- he  is  preferred  in  it,   juftice  cannot 


Verfe   5.  tfj? 

-follow  him  further  than  the  gates,  yetfo  as  he 
hath  the  benefit  by  God's  determination  and  ap-- 
pointment  of  the  city  for  fuch  an  end,  and  yet 
io  as  he  muft  flee  into  it,  ere  he  can  plead  for  the 
benefit  of  the  city  t  So,  fuppoie  a  finner  to  be 
fled  to  Jefus  Chrift  by  faith,  he  may  plead  for 
exemption  from  wrath,  by  God's  determining 
and  appointing  a  Mediator  for  fuch  an  end  ;  and 
the  Mediator  jefus  Chrift  hath  this  privilege 
conferr'd  on  him,  that  he  that  thus  flees  unto 
him  fhall  be  fafe  *,  yet  it  is  alfo  fuppos'd,that  fuch 
a  finner  hath  fled  to  him,  elfe  he  could  not  expert 
fafety  through  Jlim,  notwithstanding  of  God's  de- 
termining the  Mediator  for  fafety :  thus  we  would 
have  thele  three  put  together  ;  and  yet  (as  we 
laid)  they  differ :  for  God's  determination  is  the 
efficient  caufe  and  fountain  of  all  ;  Chrift's  fa- 
tisra&ion  is  the  meritorious  caufe,  and  our  be- 
lieving is  the  ground  on  which  we  have  right  to 
plead  tor  the  benefit  of  his  fatisfadfcion  :  even  as 
the  man  that  fled  to  the  city  of  refuge,  his  fafe- 
ty was  not  by  any  virtue  in  his  running,  but  by 
God's  determination,  yet  his  running  to  the  ci- 
ty was  requifite  as  the  mids,  and  except  he  run  or 
fled  to  it,  he  could  not  plead  for  the  benefit  of 
the  city  ',  (0  our  believing  gives  us  ground  to 
plead  a  right  and  title  to  Chrift  and  his  fatisfacti- 

i  on,  without  which  we  could  not  have  that  right. 
But,  2^//,Becaufe  one  will  take  up  this  under 
one  notion,and  another  under  another  :  To  clear 
it  therefore  a  little  further,  we  fhall  again  con- 
fider in  the  covenant  thefe  three  fteps,  .  1.  The 
determination  of  it,  as  it  is  ena&ed  in  the  coun- 
fel  of  the  God  head,  which  in  fum  is  this, 
that  fuch  and  fuch  perlbns  fhall.  be  fatisfied  for 
by  the  Mediator,  and  his  iatisfa&ion  accepted 
for  them.  2.  The  execution  of  this  covenant, 
where  we  take  in  all  our  Lord's  lufrerings ;  all 
the  ftrokesand  wounds  that  juftice  purfued  him 
with,  as  Cautioner  for  the  ele& ;  and  God's  ac- 
cepting and  juftifying  of  him,  and  declaring  his 
accepting  of  him,  and  b#ing  well  fatisfied  with 
what  he  did  and  fufFered,by  his  railing  him  from 
the  dead.  3.  The  application  of  his  purcha(e,by 
his  accepted  fatisfa&ion  ;  which  confifts  in  thefe, 
(j.)T hat  thefe  that  were  given  to  Chrift  on  this, 

•  condition,  that  his  fatisfaction  fhould  ftand  good 
for  them,  fhould  be  juftified  and  faved,  that  is, 
that  in  due  time  applicaron  of  his  fatisfaction 
fhould  be  made  to  the  perfcns  given  him  to  be 
faved  by  him  ;  which  takes  in  Chrifi's  making  in- 
terceffion,  that  renewing  graze,  faith,  Syr. 
may  be  giv^n  to  fuch  perfons.  (2.)  That  the 
work  of  the  Spirit,  who,  as  the  Sanctifier,  begets 
faith,  and  perfwades  to  embrace  Jefus  Chrift, 
S  fori* 


13©  '     Jfai'ab  <>3. 

fhall  be  given  them.  Then  (3.J  Follows  the  be- 
liever's a&ual  coming  to  Chrift,  Being  fweetly 
and  powerfully  drawn  to  reft  on  him  and  his 
fatisfaction  ;  whereupon  follows  the  application 
of  the  fentence  of  juftification  and  absolution 
that  refults  from  the  former  :  So  that  whereas  it 
was  before,  Cur  fed.  is  be  that  continues  not  in  all 
things  written  in  the  Javo  ;  now  it  is,  He  that 
believeth  on  Jefus  Cbrifl,  hath  eternal  lifey  and 
Jball  never  come  into  condemnation :  All  thefe 
go  and  agree  well  together ;  the  covenant  as 
the  ground,  ChrilVs  (atisfa&ion  as  the  meritori- 
ous caufe,  and  the  application  of  his  fatisfacHon 
fey  faith,  which  entitles  and  gives  the  believer  a 
right  to  it. 

The  reafon  why  we  have  fo  much  infifted  on 
this,  is,  That  we  may  teach  you  to  join  refpecl: 
to  the  covenant  of  redemption,  Chrift's'  furfe- 
ring,  and  your  believing,  together :  It  will  not 
be  faith  that  will  juftify,  that  is,without  refped 
to  the  covenant  ;  neither  will  the  covenant 
and  Chrift's  fatisfaction  juftify,  without  faith  *, 
yet  ye  would  fo  put  them  together,  as  the  glory 
of  falvation  through  grace  may  not  ly  on  faith, 
but  on  God's  everjafting  love,  and  on  Chrift's 
fatisfa&ion.  And  indeed  it  is  no  little  pra- 
£tick  for  a  foul  fenfible  of  fin,  in  the  exercife  of 
faithjfo  to  lay  the  weight  of  its  falvation  onChrift 
and  the  covenant,  as  it. 'neglect  not  running  to 
Chrift  by  faith  ;  and  ^0  to  lay  hold  on  Chrift  by 
faith,  as  it  lay  not  the  weight  on  faith,  but  on 
Chrift  and  the  covenant ;  As  in  the  comparifon 
before  ufed,Suppofe  a  man,that  had  killed  another, 
nina wares,  had  been  taken  before  he  wan  to  the 
city  of  refuge  ;  God's  determination  was  not  the 
caufe  of  that,but  his  not  running,or  his  not  com- 
ing at  the  city :  So  it  may  be  that  fome  are  appre- 
hended by  the  juftice  of  God,  that  are  lefs  finful 
than  others  ;  yet  the  reafon  or  caufe  is  not  in 
Ciod'scovenant,nor  in  Chrift's  want  ofworth,but 
in  the  perfon's  not  running, or  not  fleeing  to  Chrift 
as.to  the  city  of  refuge  •,  and  therefore  they  are 
not  heard  to  plead  for  immunity  by  vertue  of 
that  fatisfa&ion  before  the  bar  of  God. 

A  2d  fort  of  Ufes  are  for  exhorting  and  encou- 
raging finners  to  come  to  Chrift  .•  There  is  here 
$hen,  1.  A  clear  ground  to  our  faith,  and  a  plain 
way  opened  to  heaven,  and  a  mighty  encourage- 
ment to  perfwade  finners  to  lay  hold  on  Chrift, 
and  to  take  this  way  for  obtaining  of  life  :  This 
text  opens  as  it  were  the  gates  of  the  city  of 
refuge,  and  points  out  the  way  how  to  efchew 
the  wrath  which  is  to  come  :  There  is  a  way 
jhere  laid  down,  in  the  wifdom,  juftice,  good- 
Defs  and  grace  of  God,  which  is  made  o§r  of 
afethegofgelj.  andiince.  it.is.fo,  we  beieech  you. 


^erfe^..  "  .  Serm.  24.' 

that  ye  would  not  receive  this  grace  in  vain  ;  but 
feeing  tliere  is  a  covenant  well  ordered  and  fure 
a  Mediator  and  a  ranfom  provided,  and  a  way 
laid  down  how  to  come  to  Chrift  by  faith,  let  all 
of  you,  who  come  under  the  conviction  of  fin  and 
apprehenfion  of  wrath.,  ftep  to,  and  clofe  with 
him,  and  plead  for  pardon  by  vertue  of  his. 
wounds,and  for  healing  through  his  (tripes,  with 
refpect  to  the  covenant. 

There  are  thefe  four  things  here  that  will  ferve- 
to  give  ground  for  this  application,  if  we  confi- 
der,  1.  The  great  ground  of  faith  that  is  here. 
2.  The  great  reafon  we  have  to  make  ufe  of  this 
ground*  3-.  The  great  encouragement  we  have 
fo  to  do»  And,  4,  The  great  necefTity  we  have 
to  make  this  application.  A  little  to  each  of 
thefe  :  But  we  fhall  premit  one  word  to  all,  and 
it's  this,  That  confidering  you  are  all  in  tryfting 
terms  with  God,  whether  ye  live  at  a  diftance 
from  him,  the  ufe  will  by  way  ©f  exhortation 
reach  you  ;  or  whether  ye  be  brought  to  greater 
nearnefs  under  the  fenfe  of  fin,  and  have  fome 
ferioufnefs  in  feeking  after  God,  it  will  reach  you 
-  for  confolation.  In  a  word,  we  would  exhort  all,, 
and  it  may  convince  fome,  and  comfort  others ■: 
But  to  the  firft  thing  we  proofed,  We  declare  &. 
proclaim  thisas  a  true  and  faithful  faying,  that 
there  is  here  an  everlafting  covenant,  wherein 
the  falvation  of  the  elect  is  concluded  through 
Chrjft's  fatisfaction  to  juftice  for  them,  and  a 
way  laid  down  for  making  peace  betwixt  God 
and  all  them  that  will  thorowly  renounce  their 
own  righteoufnefs,  and  lay  hold  on  this  fatisfa? 
ction,  even  fuch  a  way  as  procures  juftification. 
and  healing  to  them.  And  for  your  confirmation, 
confider  in  general,  if  it  be  poffible  that  this  co- 
venant of  redemption,  the  fuirerings  of  the  Me- 
diator, and  the  promifes  made  to  believing,  can 
be  for  nought ;  did  the  Father  purfue  the. Cau- 
tioner fo  hotly  for  nothing  ?  or  did  the  Cautio- 
ner pay  fuch  a  ranfom  for  nothing  ?  No  certainly  ; 
if  it  had  not  been  to  communicate  pardon  and 
peace,  with  healing  by  his*wounds  and  ftripes  to. 
them  who  were  liable  to  condemnation, and  under 
the  dominior>of  fin,  neither  of  thefe  would  have 
been  :  And  therefore,  for  grounds  of  your  faith, 
more  particularly  fee  here,  1.  A  full  fatisfaction  : 
God  hath  made  way  to  finners  peace  with  him- 
felf,  by  fatisfying  himfeli:  fully  in  Chrift  the  Me- 
diator for  the  fins  of  elect  believers  ;  fo  that  a 
finner,  that  in  the  fenfe"  of  fin  betakes  himfelf  to. 
him3  needs  not  fear  any  back-accounts,  becaufe 
•whatever  might  make  for  our  pe;ice,  was  fully- 
laid  on  him*  fo  that  we- may.  with  holy  and  hum- 
ble bold nefs-  fay. y  that.  ws.  ar^noi  Q^mc  t* 

JWfgfft 


Serm.  24.  Jfaiab  K. 

mount  that  might  not  be  touchedjicr  to  blacknejs, 
and  darknefs  and  temp  eft,  and  the  found  of  a 
trumpet  \  but  we  are  some  unto  mount  Sicn,  the 
city  of  the  living  God,  the  heavenly  Jerufalem, 
and  to  Jefus  the  Mediator  cf  the  new  covenant, 
sndtotbe  blood  offprinkling*  Our  invitation  there- 
fore to  you,  is  not  to  bid  you  come  and  count  for 
your  own  debt  your  felves,  but  to  come  and  ac- 
cept of  Chrift's  payment  of  it,  and  of  his  fatis- 
fa&ion,  whereby  juftice  is  compjeatly  fatisfied. 
2.  See  here,  as  another  ground  ox  faith,  the  ju- 
ftice of  God,  not  with  rcfpe<5t  to  us,  but  to  the 
bargain  betwixt  the  father  and  the  Son,  who  are 
the  principal  Parties,  and  we  (to  fpeak  Co)  but 
parties  accidentally  in  this  covenant,  the  covenant 
being  primarly  and  mainly  betwixt  God  and  the 
Mediator ;  The  juftice  of  it  appears  in  this,  that 
it  hath  refpeft  to  a  covenant  which  is  fulfilled  on 
all  iides  ;  and  therefore  the  ele&'s  believing  and 
taking  hold  of  the  Mediatot  's  iatisfa&ion,  can- 
not but  be  accepted,  as  if  .he  had  paid  the  debt 
himfelf  The  Father  (to  fpeak  fo)  had  the  car- 
Ting  of  the  bargain,  and  what  fatisfaftion  his  ju- 
ftice was  to  receive,  to  his  own  mind  ;  and  as 
it  was  juftice  on  the  Son's  fide  to  fatisfy  ac- 
cording to  his  undertaking,  fo  it's  juftice  on 
the  Father's  fide  to  pardon  and  be  at  peace 
with  the  finner  that  by  faith  flees  unto  jefus 
Chrift.  3.  See  in  this  bargain,  not  only  juftice, 
t)ut  mercy  ;  as  it  is  juft,  fo  it's  a  gracioufly  free 
bargain;  which  is  wonderful,  and  may  lee m 
fomewhat  ftrange,  if  not  paradoxal,  yet  it's  no- 
thing inconfiftent  with  the  way  of  grace  :  it's  juft 
that  the  Cautioner- ihould  pay  the  debt,  and  yet 
that  debt  is  mod  freely  and  frankly  pardoned  as 
to  us  ;  it's  juftice  in  the  height  as  to  the  Media- 
tor, but  free  grace  as  to  us  in  the  height ;  we 
come  to  it  freely  and  without  price,  tho*  it  coft 
him  dear  :  And  that  it  is  one  of  the  Mediator's 
undertakings  that  it  fhould  be  free  to  his  C^ed, 
Job.  6.  4c.  This  is  the  will  of  him  that  fent  me, 
that  he  who  feetb  the  Son,  and  believe th  on  him, 
Jbould  have  eternal  life.  4.  Confider  the  reality 
and  furenefs  of  the  bargain:  it  is  fuch  as  it  cannot 
fail,  having  fuch  pillars  to  lean  on,  the  laithfulnefs 
of  God  engaged  on  juft  and  equal  terms,  and  the 
glory  of  God  as  the  end  ;  and  having  a  moft  ne- 
ceifary  and  certain  effeeT-,  to  wit,  healing  to  all  to 
Whom  the  fovereign  Medicine  is  applied.  This 
liability  and  furene  "s  of  the  covenant  flows  from 
God's  engaging  to  the  Mediator,  and  the  Medi- 
ator's engaging  to  Gods,  from  the  Mediator's  fa- 
tisfying,  and  the  Father's  accepting  of  his  iatis- 
feftion  ;  which  being  confirmed  by  the  blood  of 
the  Teftator,  it  becomes  a  Teftament,  which  -can- 
not be  annulled;  or  altered,  or  changed.     And  if 


Verfe  J,  131 

all  this  be  Co,  let  me  put  the  queftion,  Is  there 
riot  good  ground  here  to  exhort  the  hearers  of 
the  gofpel  to  believe  in  Chrift,  and  on  believing 
to  look  for  life  through  him,  and  a  moft  folid 
ground  laid  down,  whereupon  to  build  the  hopes 
of  eternal  life  ?  And  therefore,  feeing  this  is  the 
upfhot  of  all,  that  life  is  to  be  gotten  freely  by 
iaith  in  Jefus  Chrift,  improve  this  way  of  falva- 
tion  for  making  your  peace,  under  no  lefs  certi- 
fication than  this,  even  as  ye  wouVdefchew  recko- 
ning with  divine  juftice  in  your  own  perfons'for 
the  leaft  farthing  of  your  debt. 

If  it  be  ob jetted  here  by  any,  u  We  are  at  en- 
mity with  God,and  cannot  fatisfy.  ianfwer,This. 
text  tells  you,  that  fatisfa&ion  is  not  fought 
from  you,  but  from  the  Mediator,  who  hath  al- 
ready given  it,  and  the  Father  hath  accepted  it 
for  all  fuch  as  fhall  by  faith  plead  the  benefit  of 
it.  2/  If  ye  fhall  fay,  We  know  not  how  to  win 
at  God,  we  are  fuch  as  cannot  .ftep  on  foot  fore- 
ward,  and  fo  very  finful  and  miferable,  that  we 
know  no  fuch  tranfgrelfors  and  wretches.  I  an- 
fwer,  Was  it  not  for  fuch  that  the  Mediator  trans- 
acted, even  for  fuch  as  we,  tranfgreflfors,  rebels, 
defpifers  of  him,  and  fuch  as  judged  him  to  be 
fmitten  and  plagued  of  God  ?  If  he  had  been  Cau- 
tion only  for  righteous  folk,  there  had  been 
fome  reafon  for  fuch  an  objection  ;  but  it  is  foe 
finners,  for  moft  hainous  Tinners  :  Nay,  this 
way  of  reafoning  and  pleading  fays  on  the  mat- 
ter, that  Chrift  needed  not  have  laid  down  his 
life.  3.  if  it  be  faid,  We  are  fo  finful  and  backfli- 
ding,  fo  filthy  and  polluted, that  we  think  we  are 
not  within  the  reach  of  healing.  I  anfwer,T\\i% 
reafoning  would,  if  it  held,  turn  in  effect  to  this, 
that  ye  are  not  within  the  reach  of  .God's  grace, 
and  of  Chrift's  fatisfaction  ;  which  is  not  only  in- 
jurious, but  even  blafphemous  to  the  grace  oi 
God,  and  to  the  fatisfaction  of  the  Mediator :  If 
your  fin  be  ugly  and  horrible,  he  fufRred  hor- 
rible wrath  ;  he  was  wounded,  bruifed,  chafti- 
fed,  X!)c.  4.  If  it  belaid  further,  We  can  do  no- 
thing for  our  felves,  we  cannot  come  to  Chrift, 
we  know  not  what  it  is  to  believe  ;  or  if  we  win 
to  do  any  thing,  alas  !  all  our  goodnefs  is  as  the 
morning-cloud  and  early  dew,  that  foon  paiTeth 
away.  I  anfwer,  The  covenant  is- not  tranfa- 
cted  betwixt  God  and  you,  but  betwixt  God  and 
the  Mediator  ;  and  the  ground  of  your  peace,  as 
to  the  procuring  caufe,  depends  on' the  Media- 
tor's performing  his  part  of  the  covenant  in  your 
name:  and  further,  as  for  your  believing,  it  is 
a  piece  of  the  Father's  engagement  to  the  Medi- 
f.tor,  and  muft  certainly  be  nude  as  effectual  as 
the  Father  rnuft  keep  his  word  to  the  Son,  acccr- 
S  2  dicg 


3§t  J  fat  ah  ^3. 

ding  to  thefe  promifes  of  the  covenant,  /  19 ill  put 
my  law  in  tbeir  hearts,  and  write  it  in  their 
n?inds.\  they  fi all  all  know  me,  and  they  fb all  be 
all  taught  of  God ;  and,  thy  people  fball  be  willing 
in  the  day  if  thy  power,  and  the  like  :  All  thele 
promifes  were  in  the  covenant  betwixt  thehacher 
and  the  Son,  and  the  application  of  them  is  hut 
their  execution  as  to  us  ;  and  therefore,  feeing 
fuch  a  City  of  refuge  is  call  open  to  man  Payers 
and  iranlgrefTors,  ftep  numbly  and  boldly  fore- 
Ward,  and  run  into  it.  There  is  yet  a  fifth  cb- 
jetti./t.wW'  h  will  poiTibly  be  llicking  with  lb  me, 
and  it  is  this,  v\e  know  notwh.iher  we  ihall 
bel'evc  or  not,  for  we  know  not  if  we  be  in  the 
covenant  or  not.  I  anfwer,  Would  ye  have 
thought,  that  he  who  had  committed  man- 
flaughter,  would  have  reafoned  well,  if  he  had 
reafoned  thus,  I  know  not  if  that  city  of  refuge 
jvm  appointed  or  built  for  me,  and  when  the 
gates  of  it  were  cajj  open,  ihould  skar  to  enter 
in  it  on  this  account,  when  it  was  told  him  that 
it  was  appointed  for  fuch  ?  Juft  fo  it  is  here. 
And  fuppoie  one  Ihould  fay,  I  cannot  believe,  it 
as  as  if  fuch  a  man  ihould  fay,  /  cannot,  I  dow 
not  run  to  the  city  ;  nay  rather,  tho'  he  had 
been  feeble,  yet  he  would  have  creeped,  clin- 
ihedand  cripled  to  it  .as  he  might :  Even  fo  here, 
in  a  word,  a  man  Ihould  not  difpute  whofe  name 
is  in  the  covenant,  but  Ihould  (lep  forward  to 
the  Shelter  and  Refuge  ;  as  it  is,  Heb.  6,  18,  19.- 
where  the  Apoftle  borroweth  the  fame  fimilitude, 

•  and  fays,  God  hath  confirmed  his  promt fe  by  an 
*ath,  that  by  two  immutable  things,  in  which  it 

'  -was  impcjfible  for  God  to  lie,  we  might  have 
ftrcng  confoiation,  who  have  fed  for  refuge  to  lay 
bold  on  the  h  pe  Jet  before  us.  Men  in  their  na- 
tural condition  are  compared  to  the  man-flayer, 
lying  under  the  ftroke  of  the  law,  or  under  the 
hazard  of  being  purfued  by  the  avenger  of 
blood.  Chrift  is  compared  to  the  city  of  re- 
fuge ;  and  the  heir  of  promife  being  purfued, 
what  fhall  he  do  ?  Will  nis  ele&ion  fimply  fave' 
him  ?  No,but  he  mud  flee  unto  jefus  (Jhrift  as 
to  his  City  of  refuge  :  And  therefore,  by  all 
jnean9  run  and  flee  to  him,  as  having  this  fear, 
left  the  avenger  of  blood  purfue  and  overtake 
you  ;  and  if  ye  cannot  run  fo  faft  as  you  would, 
■yet  run  as  ye  may  ;  and  ye  have  this  advantage, 
that  the  City  of  refuge  is  not  far  ofF,  it's  near 
you,  even  at  your  door,  as  the  apoftle  fpeaks, 
Rom.  10.  The  word  is  near  thee,  in  thy  mouth, 
and  in  thine  heart.  The  cripleft  body  amongflt 
you  all  has  Chrift  at  your  door,  that  ye  may  en- 
ter into  him,  as  into  a  City  of  refuge,  and  that 
be  may  come  in  and  (up  with  you  ;  fo  that  tho' 
ye  c*nn»t  lift  yourlect  ft>  quickly  to  running  to 


Ve>*fe  5>:  Serm.  24; 

him,  if  ye  can  but  in  good  earned  roll  your 
feives  over  upon  him,  ye  mall  be  fare  :  Seeing 
then  that  this  way  of  ialvation  is  .0  full,  fo  free, 
io  equal  and  effectual,  take  heed  left  ye  prejudge 
y'v/ur  ldves  of  it. 

'idly,  Topi\  fs  this  yet  a  little  further,  confider 
what  good  reafon  ye  have  to  run  :  Take  but  this 
one  Word,  Ye  are  ilnners  lying  under  the  curfe 
and  wrath  of  God  ;  and  have  ye  any  other  way  of 
obtaining  pardon,  or  of  making  your  peace  r  And 
if  ye  believe  that  ye  are  finners  and  under  the 
cur.e,  is  tjiere  not  need  that  ye  ihould  run  to  a 
fheiter  from  it  ?  If  we  were  prea.'hing  to  angels 
that  had^  never  finned,  there  might  be  fome  rea- 
fon  for  their  flighting  or  laying  little  weight  u- 
pon  fuch  a  word  of  exhortation-,  but  feeing  ye  are 
finners,  aridliabte  to  God's  curfe.why  do  ye  flight 
a  Saviour,  having  Co  much  need  of  him  ? 

ldiy}  Confider  yet  further,  that  ye  have  encou- 
ragement to  run,  and  nothing  to  difcourage  you  ; 
"V\  hat  prejudice  is  in  believing  P  There  is  no 
prejudice  atall  in  this  way,  but  many  advan- 
"  taps  ;  doubtlels  ialvation  wiH  not  fail- them 
that  believe  :  Yea,  we  may  add  from  the  words 
of  the  text,  for  encouraging  to  this,  that  the 
man  or  woman  that  is  fenfible  of  fin,  and  afraid- of 
wrajth,  hath  the  covenant  to  look  to,  for  beget- 
ting and  throughing  the  work,  of  faith  in  them 
with  power  ;  for  if  it  be  true,  that  all  the  midfes 
are  in  the  covenant,  as  well  as  the  end,  and  if  we 
may  lay  weight  on  the  covenant  for  the  effe£t,to 
wit,-the  pardon  of  fin,  and  healing,  then  we  may 
alfo  lay  hold  on  the  covenant  for  furthering  us  to 
that  effect:  I  fpeak  not  this,  as  if  folk  could  of 
themfelves  aft  faith  on  the  covenant,  before  faith 
be  given  them  ;  but  I  fpeak  it  to  encourage  young 
beginners,  that  think  they  have  no  faith  at  all, 
that  they  may  ad  what  they  have,  and  may 
look  more  and  more  to  the  covenant,  toxbe  ln- 
lightned,  quickned,  and  ftrenghtned  ;  and  that 
they  may  fay  with  the  poor  man  in  the  gofpel, 
Lcrd, I  believe, help  my  unbelief. Smith  the  fpoufe, 
Cant.  1.  Draw  me,  and  we  will  run  after  thee, 

4.thly, hnd  finally,  "for  pitting  of  this,  confider 
theabfolute  neceiTity  that  ye  are  under  of  making 
life  of  this  way  of  fa:  vation,  of  getting  your  peace 
made  by  Chrift's  fatisractaon,  and  your  wounds 
healed  by  his  ftripes  ;  there  is  no  mids,  but  ei- 
ther ye  muft  hazard  on  a  reckoning  with  God  on 
your  own  (core,  or  accept  of  his  fatisfaftion  : 
There  was  never  a  covenant  made  by  God  with 
man,  but  two  ;  a  covenant  of  works  for  perfectly 
righteous  folks,  by  which  covenant  no  finner 
was  ever  able  to  come  to  life  ;  and  a  covenant  of 
gracre,  wherein  Chrift  is  made  fin  for  us,  and 

as 


Serm-.^.  V***1*  *>* 

as  many  as  flee  by  faith  unto  him,  are  made  the 
righteoufnefs  of  God  through  him ;  and  there- 
fore either  betake  your  felves  to  this  way,  or  rc- 
folve  to  count  with  God  your  felves  without  a 
Mediator  and  Surety  :  Or  if  ye  think  it  a  fearful 
thing  fo  count  thus  with  God,  and  if  it  be  cer- 
tain, that  many  have  been  condemned  for  taking 
the  way  of  works  ;  let  me  earneftly  intreat  you 
to  welcome  and  make  more  ul'e  of  Chrift's  righ- 
teoufnefs, for  obtaining  pardon  of  fin,  and  peace 
with  God  :  This  way  will  do  your  turn,  when 
the  other  will  quite  fail  you.  But  as  for  them 
who  take  this  way,  I  will  adventure  to  fay  in  his 
name,'  that  as  certainly  as  Chrift  was  imitten,  as 


Verfe^.  133 

certainly  fnall  pardon  and  healing  come  to  them; 
even  to  as  many  as  creep  in  to  him,  and  by  be- 
lieving lay  hold  on  him  ;  and  on  the  other  fide, 
I  fay,  in  the  lame  name,  to  ail  of  you  who  take 
not  this  way  of  falvation,  that  ye  ihall  moft  cer- 
tainly be  brought  to  reckon  with  God  yoiir-lelves 
without  a  ^Mediator,  and  to  undergo  his  curie 
according  to  the  tenor  of  the  covenant  of  works. 
Thus  this  text  lets  before  you  life  and  death  ; 
God's  blefling  and  God's  curfe  ;  life,  and  God's 
bleffing,  if  ye  betake  your  felves  to  Chriit,  as  to 
your  alone  City  ofrefuge ';  and  death,  and  God's 
fearful  curie,  if  ye  do  it  not.  God  himfelf  make 
you  wife  to  make  the  right  choice. 


SERMON    XXV. 

Ifaiah  liif.  6.  All  we  like  jheep  have  gone  aflray,  we  have  turned  every  one  to  his  own  way,  and  the 


Lord  hath  laid   on   him  the  iniquity  of  us  all, 

YE  have  in  the  former  verfes  fomewhat  of  our 
Lord's  furFering,  and  of  his  fuffering  for 
ilnners,  that  he  was  wounded  and  bruifed,  &c. 
In  this  verfe  the  prophet  proceeds  to  clear  how 
this  came  to  pafs,  that  Chrifl;  Jefus  was  made  to 
fufrer  for*  the  elect,  the  feed  that  Gcd  had  given 
him  ;  which  he  doth  by  laying  down  the  occafi- 
on  and  fountain-caufe  whence  it  proceeded,  i, 
The  occafion  of  it,  in'thefe  words,  AH  we  like 
Jheep  have  gone  aftray\  all  the  ele&;  as  well  aso- 
thers,  have  wandred  ;  and  every  one  of  us  have 
turned  to  cur  own  way  ;  we  had  denuded  our 
felves  of  all  right  and  title  to  eternal  life,  and  had 
made  our  felves  liable  to  God's  curfe  and  wrath 
thro' our  finning.  2.  The  fountain-caufe  is,  The 
Lord  hath  laid  on  him  the  iniquity  cf  us  all  \ 
when  we  had  all  ilrayed,  Jehovah  took  our  Lord 
Jefus,  as  the  facrifiees  under.the  law  wepe  taken, 
and  put  him  in  our  room,  and  laid  on  him  the 
•punilhment  due  to  us  for  our  fins,  and  actually 
'purfued  him  for  our  debt. 

So  the  words  are  an  anfwer  to  that  queftion, 
How  comes  it  to  pafs  that  our  Lord  Jefus  fuffe- 
red  thus  for  finners  ?  It's  anfwered,  The  eled: 
had  made  themtelves  liable  to  the  wrath  and  curfe 
of  God  through  their  ftraying ;  and  to  keep 
them  from  that  wrath,  God  defigned  and  provid- 
ed his  Son  Jefus  Chrill  to  be  the  Redeemer,  and 
according  to  the  covenant  of  redemption  laid 
on  him  the  punifhment  due  to  them  for  their  i- 
niquities  :  in  a  word,  their  fin,-  and  God's  ap- 
pointing him  to  be  Cautioner,  made  him  liable 
to  fatisfy  for  all  their  debt. 

The  firft  part  o^the  words  hold  out  our  natu- 
ral difeafe ;  the  2d  part  holds  out  God's  graci- 
ous cure,  and  remedy. 


In  the  firft  part  we  have  thefe  three,  1.  The 
natural  ftate  and  condition  of  all  men  and  wo- 
men, even  of  the  ele<5t.  themfelves  (who  are  main- 
ly to  be  look'd  on  here)  All  we  have  gone  a- 
ftray.  2.  This  is  illuftrate  by  a  finiilitude,  We 
have  gone  aflray  like  Jheep.  3.  It  is  amplified,  "E- 
very  of  us  have  turned  to  his  own  way  :  Several 
words  being  put  together,  to  fet  out  the  defpe- 
rate  finful  condition,  whereinto  the  ele&,  as  well 
as  others,  had  brought  themfelves. 

1.  Our  natural  ftate  and  condition  is  fet  down 
in  this  word  Jlraying  :  To  flray^  is  to  wander 
out  of  the  way,  to  go  wrong,  to  be  bewildred; 
for  God  hath  fet  a  rule  to  men  to  walk  by  in  the 
way  to  life,  the  rule  and  way  of  holinefs ;  and 
whoever  walk  not  in  that  way,  do -go  aftray2  and 
wander  out  of  the  right  way. 

2.  This  is,  as  I  faid,  illuftrate  bya-fimilitude 
of  fheep;  the  comparing  of  the  e!e&  to  ibeep  here, 
is  not  at  all  to  extenuate  the  finfulnefs  of  their 
ftraying  ;  tho'  tometimes  the  innocency  of  that 
creature  in  fome  other  comparifons  is  insinuated  : 
But  it  is  to  hold  out  the  witlefnefs,  fpkitual 
fillineis  and  brutilhnefs  of  their  ftraying;  the 
fcripture  ufually  pointing  cut  that  beaft  to  be  • 
difpofed  and  given  to  wandring  :  and  both  na- 
ture and  experience,tells  us,  that  in  a  wildernels, 
where  there  is  greateft  hazard,  they  are  readied 
to  run  on  the  hazard  ;  fuch  is  their  filly,  and  (to 
fpeak  ib)  foolifh  inclination :  Juft  fo  are  the  e- 
leer,  by  nature. 

3.  It's  amplified  by  this,  That  every  one  hath 
turned  to  his  :wn  way  •,  before,  it  wis  collective- 
ly fet  down,  All  we  have  gone  aflray  :  but  now> 
left  any  fkould  exeem  himfelf,  it  is  diflributiyely 

let 


tH  t  JJ*uh  ^3- 

fet  down,  every  one,  even  1  f at  ab, Jeremiah,  and 
others  fuch,  not  one  excepted.  This  turning  to 
cur  own  way,  holds  oat  two  things  ,  I.  It's  cal- 
ourownway,  to  diilinguifh  it  from  God's  way, 
i  as  it  is  Pjal.  81.  II.  He  gave  them  up  to  their 
r  own  hearts  lufts,  and  they  walked  in  their  own  ' 
counfels  ;  That  is,  in  their  own  inventions,  or 
according  to  their  own  will,  humor  and  inclina- 
tion. 2.  While  it  is  (aid  that  every  one  turns  to 
his  own  way,  it's  to  ihew  this,  that  befide  the 
common  way  that  all  finner.s  have  to  turn  away 
from  God,  diftinguifhed  from  God's  way,  every 
fmner  hath  his  own  particular  and  peculiar  way, 
whereby  in  his  way  he  is  diftinguiihed  horn  a- 
nother  finner.  There  is  but  one  way  to  heaven, 
but  many  ways  to  hell,  and  every  one  bath  his 
different  way  ;  Tome  have  one  predominant  luft, 
fome  another,  but  they  all  met  here,  that  every 
one  turns  from  God's  way,  every  one  takes  a 
wrong  way  of  his  own. 

Confidering  the  (cope,  we  fhall  fhortly  and 
paflingly  point  at  two  general  obfervationsiwhere- 
of  the  ift  is  this, .  That  it  contributes  much  fcr 
folks  conceiving  and  confidering  of  Ch  rift's  fuffe- 
ferings  aright,  to  be  well  acquainted  with  their 
own  finful  nature  and  difpefitien.  Men  will  ne- 
ver look  rightly  on  Chrift's  furferings,  nor  fuita- 
bly  efteem  of  him,  nor  make  him,  and  the  do- 
&rinethat  holds  him  and  his  fufferings  forth, cor- 
dially welcome,  except  they  have  ibme  fenfe  of 
their  finful  nature  and  difpofition:  Hence  it  was 
that  many  ofthe  Pharifees  and  hypocrites  of  that 
time  wherein  the  Lord  exercifed  his  miniftry  a- 
mongft  the  Jews?  never  welcomed  him,nor  prized 
his  fufferings.;  whereas  among  the  Publicans  and 
fmner s  many  were  brought  to  get  good  of  him. 

Not  to.infift  in  the  «/eof  this,  only  in  a  word, 
fee  here  a  main  reafon  why  Jefus  Chrift:  is  fo 
meanly  thought  of,  and  the  report  of  his  fuffe- 
ring  is  fo  little  welcomed  and  efteemed;  even  be- 
caufe  h  few  walk  under  the  due  fenfe  of  thisj 
that  like  loft  fheep  they  have,  gone  aftray. 

The  2d  general  observation  from  the  fcope, 
putting  both  parts  ofthe  verle  together,  is  this, 
That  we  Jhould  never  loch  en  Chrift' s  fufferings, 
but  with  refpetl  to  the  covenant  of  redemption, 
and  God's  t  ran  failing  with  him  as  our  Cautio- 
ner ;  therefore  the  latt  part  comes  in,  The  Lord 
hath  laid  on  him  the  iniquity  of  us  all:  For  al- 
beit we  know  that  Chriithath  differed  much,  yet 
if  there  be  not  an  eye  to,  and  fome  acquaintance 
with  the  covenant,  the  rife  of  his  fufferings,  and 
God's  hand  and  end  in  his  fufferings,  it  will  be 
to  no  purpofe-,  therefore,  when  Peter  h  to  fpeak 
of  his  furferings,  AtTs  2.  23.  he  p  remits  thefe 
\vbrds,  Him  being  delivered  by  the  determinate 


Verfe  €.  Serm.  2?. 

ccunfel  and  foreknowledge  of  God,  and  then 
fubjoi.ns  his  being  crucified.  Looking  onChriiVs 
fufferings  with  refpeft  to  the  covenant,  1.  It 
lets  us  know  that  ^hull's  fufferings  comes  not 
by  guefs,  but  by  the  eternal  counfel  of  God,  and 
by  vertue  of  that  tranla&ion  betwixt  the  Father 
and  the  Son  ;  and  this  takes  away  the  fcandal  off 
them,  which  the  prophet  fcts  himfelf  here  to  re- 
move. 2.  It  gives  both  accefs  to  make  afe  of 
his  furferings,  when  we  look  tu  hjm  as  purpofely 
defined  :or  this  end.  3.  It  holds  out  the  love 
of  God,  Father,  5on,  and  Spirit,  towards  ele& 
iinners,  that  howfoever  God  looked  angry-like 
on  the  Mediator,  as  peribnating  them,  and  fu- 
ftaining  their  room  \  yet  that  Jehovah  had  the  . 
devifing  and  defigmng  of  thefe  fufferings,  and 
that  he  lent  his  Son  to  fuffer  thus,  it  holds  out 
Wonderful  love- 

3.  And  more  particularly,  from  the  firft  part 
of  the  words,  which  is  the  main  thing  to  be  mar- 
ked, obferve,  That  all  men,  even  the  elect  themx 
felves  nit  excepted,  are  naturally  in  a  m^jt  fin- 
ful and  dtfpcrate ftate  and  condition:  ^othat 
if  ye  would  know  what  they  are  by  nature  this 
is  a  defcription  or  their  flate,  All  we  like  Jkeef 
have  gone  aftray^and  every  cnehath  turned  to  his 
own  way  ;  And  when  its  called  our  own  w ay, there 
needs  no  other  epithet  to  fet  out  the  defperat- 
nefs  of  it :  That  which  I  mean  is  this,  that  all 
men  are  naturally  under  thefe  two,  1.  They  are 
under  guilt  before  God,  Epb.  2.  1,2.  Dead  in 
fins  and  trefpaffes ,  children  of  wrath,and  heirs  of 
condemnation,  liable  to  the  curfe  of  God  by  ver- 
tue ofthe  covenant  which  Adam  broke.  2.  (which 
is  moftly  aimed  at  here)  There  is  in  every  one  a 
finful  nature,  a  finfulnefs  or  finning  fin>  an  incli- 
nation to  fin,  every  one  hath  a  llraying  humor  ; 
fo  that,  altho'  the  iimilitude  of  fheep  agree  not 
to  them  in  that  fenfe,  as  fheep  are  innocent  crea- 
tures, yet  it  agrees  to  them  in  this  fenle,  that  they 
are  filly  foolifh  creatures  ;  and  in  this  refpett  it 
is  faid,C7e«.  6.  8.  That  all  the  imaginations  of  the 
thoughts  ofthe  heart  in  man  are  only  evil  continu- 
ally ;  and,  Eph.  2.  i.they  are  faid  to  be  dead  in 
fin>r)ot  only  in  refpeel:  of  their  being  obnoxious 
to  God's  curfe,  but  in  refpeft  of  their  natural 
deadnefs,  of  their  finful  nature,  and  want  of  fpi- 
ritual  life  ;  So,  Rom.  3.  9,  10.  and  forwards,  the 
apotlle  defcribes  the  finfulnefs  of  man's  nature  at 
large,notonly  in  refpeel:  of  its  guilt,  but  of  its  in- 
clination to  fin,  and  fays,  thai  their  throat  is  an 
cpen  fepuhhre  ',  infinuating  thereby,  that  men 
naturally  are  like  to  a  tomb,  and  that  the  corps 
within  the  tomb  is  death  and  fin,  and  that  all 
that  comes  from  them  favours  of  that;  Their  feet 
are  fro  i ft  to  Jhed  bloody  with  their  tongues  they 


5erm.  2$.  •  IJaiab  «>3. 

ufe  deceit,  &c.  every  member  and  part  of  the 
'body  and  every  falcuty  ofthe  foul  is  bent  to  that 
which  is  evil.  Thefe  three  may  further  •confirm 
it,  1.  If  we  look  in  general  to  what  the  fcripture 
fpeaksof  men  by  nature,  Epb,  2. 1,  2,  3.  Rem.  3. 
&  5.  chapters;  they  being,  as  it  is  Ifaiab  57. 
penult,  as  the  raging  fea,  that  cafts  out  dirt  and 
mire  continually  :  it's  always  moving  and  work- 
ing one  way  or  another,  and. more  efpecially  in 
a  ftorm;  fo  that  tho'  at  one  tide  ye  would  fweep 
the  ihore  never  fo  clean,  it  will  be  as  foul  and 
dirty  the  next  tide  that  comet h:fo  are  thefe  hearts 
of  ours  (  as  Peter  (peaks,  2d  Epifl.  2.  and  Judey 
i>£r.  23.)  foaming  out  their  own Jha me\  and  James 
faith,  chap,  4.  5.  The  fpirit  that  dwells  in  us  lu- 
fletb  to  envy  ;  It  hath  as  great  eager nefs  after, 
and  as  great  delight  in  fin,  as  a  drunkard  hath 
after  and  in  drink.  2.  Experience  alfo  confirms 
it:  Go  thorow  all  men  and  women  that  ever  were 
in  the  world  (our  blefled  Lord  Jefus  being  excep- 
ted, as  not  defending  of  Adam  by  the  ordinary 
way  of  generation)  and  that  will  be  found  true 
which  the  apoftle  hath,  Rom,  3.  There  is  none 
that  doth  good,  no.net  one ;  and  that  which  is 
spoken,  Gen,  6.  All  fl-efh  hath  corrupted  their 
•nay.  And  what  is  the  fpring  of  all  the  abomina- 
tions that  are  in  the  world,  and  the  rife  of  thefe 
particular  evils  that  are  in  believers  and  faints 
mentioned  in  fcripture,  as  in  David,  Peter,  and" 
others ;  but  this  iame  corrupt  nature,this  body  of 
death,  as  it  is  called,^**.  7. 14.  All  which  (Irong- 
\y  prove  a  fire  to  be*within,  when  there  is  luch 
a  fmoke  without.  3.  We  may  confirm  it  from 
well-grounded  reafon,  for  it  cannot  be  otherwife, 
if  the  root  be  of  fiich  a  nature,  can  the  branches 
be  otherwife  ?  Who  can  bring  a  clean  thing  out 
of  an  unclean  thing?  No,  not  one,  Job  14.4. 
When  Adam  fell,  the  root  was  corrupted,  and 
the  branches  cannot  be  frefli ;  the  fountain  was 
defiled,  and  the  flream  cannot  be  clean  and  clear : 
Hence,  when  Adam  begot  Setb.  an  ele<5t  in  wrhbm 
the  Church  was  continued,  it  is  faid,  that  he  be* 
gat  a  fen  after  his  own  likenefs,  G^n.  5.  he  him- 
.felf  was  created  after  God's  image,  but  begat 
children  after  his  own  image. 

Tho'  this  be  a  commonly  received  doctrine, 
yet  it  is  not  without  good  rtafon,  nor  for  no  ufe 
infilled  on  fo  much  here  and  in  other  fcriptures; 
We  fhall  therefore  fpeak  a  little  to  thefe  four 
ufe s  of  it. 

The  \fl  ufe  ferves  for  information ;  and  we 
may  make  it  a  looking-glafs,  v.  herein  we  may  fee 
cl-  arly  our  own  moil  finful  (late  and  condition  : 
Would  ye  know  what  ye  are  by  nature?-  This 
$ei*  Cells- you>  thauiot  only  all  men  have  flrayed,. 
butthafceavhof.  v£>,Qi.<.yjiry;cne  ofus*  hath  tur- 


Verfe  6.  m  j^q 

ned  to  his  own  way*  But,  knowing  how  ready  we 
are  to  (hi ft  the  challenge,  we  would  be  perfwad- 
ed  that  we  are  by  nature  liable  to  God's  curfe  for 
Adam's  fin,  dead  in  fin,  and  inclined  to  all  evil  ; 
fiieep  are  no  readier  to  go  the  wrong  way  ,and  will 
no  more   readily  ftray  if  they  want  a  ihepherd, 
than  w*e  are  inclined  to  do.    There  is  a  common 
word  in  many  of  your  mouths,  that  we  are  all  fin- 
ners  by  nature  ;  but  when  it  is  fearched*into,  we 
find  that  there  is  much  ignorance  among  you  of 
what  it  means;many  count  themfel  ves  to  be  finners, 
only  becaufe  of  their  being  guilty  ofthe  firfl  fin,  6c 
fo  put  no  difference  betwixt  the  firfl:  fin  and  ori- 
ginal fin,  which  is  an  effect  that  flows  from,  and 
follows  upon  the  firfl  fin ;  the  firft  fin  was  Adam's 
deed,  and  is  legally  ours,  being  imputed  to  us  ; 
as  it  is,  Rom.  5.  death  reigned  over  all.  even  over 
them  that  bad  not  finned  after  thefimilitude  of 
Adam'j  tranfgreffion,  becaufe  Adam  in  his  land- 
ing and  falling  flood  in  our  room,  reprefenting  all 
mankind  that  wras  to  come  of  him  *,  but  original 
fin  is  inherent  in  us,  and  cleaveth  clofe  to  us,  and 
is  that  which  we   are  born  and  bred  up  with  : 
and  therefore  ye  would  diilinguifh  thefe  fins,  that 
ye  may  know,  that  ye  are  not  only  guilty  of^4- 
dam's  firfl  finful   deed,  but  that  ye  have  a  pre- 
fent  finful  and  corrupt  nature,  tho'  it  be  not  al- 
ways alike  exercifing  and  adling  it  feif.     Others 
again  look  only  upon  their  nature  as  inclined  to- 
evil,  and  look  not  on  it  as  that  which  rrakes  them 
liable  to  wrath  by  reafon  of  the  firfl  fin  ;  but  ye 
would  put  both  together,  and  know,  that  tho' 
your  finfulnefs  doth    not  confifl  only  in  an  in- 
clination to    evil,  that  yet  your  finfulnefs   lies 
mainly  in  that,  and  that  it  will  not  be  long  a- 
going  Wrong:  And  it's  not  only  cura&ual  Gray- 
ing and  going  wrong  that  ye  would  take  notice- 
of,  but  alfo,  and  mainly,  of  your  finful  nature,, 
that  inclines,  difpofes,  and  fets  you  on  work  to 
go  wrong  •,  it's  your  filthy  corrupt  nature,the  bo- 
dy of  death,  the  fmell  and  favour  whereof,  to  fay 
fo,  is  the  ky  thing  of  fome  a&ual  fin.     We  may 
clear  it  in  a  fimiiitude  or  two  :  We  are,  by  this 
.original  fin,   as  young  ferpents  before  they  can 
fling  actually,  or  like  ravenous  birds  before  they 
conic  out  of  the  neft;  yet  we  call  thefe  ferpents- 
. and  ravenous  birds,  becaufe    they  are  come  of 
fuch  a  kind  :  In  our  fwadiing-clouts,  we  have  the- 
venomous  and  ravenous  nature,  to  wit,  original 
fin,  in   us  ;  and  in  our  actual  finning*  we  are 
like   ferpents  when  they  come  to  fling  a&uailv, 
or  like  ravenous  birds  when  they  come  to  catclv 
the  prey  ;  and  our  a&ual  finis  a  fruit  of  origi- 
nal fin:  Or  take  it  in  this    fame  iimilitude.in  the- 
text,  there  ara  many,  flieep  than  never  a&ually 

itray 


135  Ifaiah^ 

ftrayed  ;  yet  they  are  called  Graying  witlefs  crea- 
tures, hecaufe  they  are  inclined  to  ft  ray,  and  rea- 
dy to  ftray  :  Or  take  it  in  this  fimilitude,  there 
arc  Tome  difeftres  that  follow  fuch  a  houfe  and  fa- 
mily, fome  are  inclined  to  a  confumption,  fome 
to  the  ftone,  fom'e  to  one  difeafe,  fome  tz>  ano- 
ther, which  is  from  fome  defeel:  of  the  body; 
even  fo  y:  is  here,  that  from  a  defe&  of  our  na- 
ture, infe&ed  by  original  fin,  all  a&ual  fins  flow. 
The  id  Ufe  is  for  convi&ion  and  reproci;  and 
indeed  we  cannot  ^ellteH  where  we  liiall  begin 
here.  However,  the  firil  thing  that  it  reproves, 
is  our  natural  pride  ;'  tho'  this  be  the  finfulnefs 
of  our  very  infancy,  yet  we  are  ready  to  look  u- 
pon  our  felves  as  fomething  :  it's  a  true  faying, 
tho'  much  mifapplied,  that  Job  hath,  Chap.  u. 
.12.  Vain  man  would  be  wife,  tho'  man  be  born 
as  a  wild  ajfts  colt  ;  a  colt  hath  a  wild  humor, 
and  is  the  moll  witlefs  of  creatures  :  and  this 
fame  is  it  that  is  implied  in  that  faying  of  James 
4.  5.  Do  ye  think  the  fcripture  faith  in  vain,  The 
fpirit  fhat  is  in  us  lufleth  to  envy  ?  which  faith 
this  much,  that  the  mofl  part  never  trow  that 

.  they  have  fuch  a  fpirit  in  them,  that's  inclined 
to  all  evil,  bent  to  hateGod  and  every  thingthat 
is  good.  2.  It  reproves  the  great  feeurity  that 
is  amongft  the  moll  part.  If  this  be  a  truth,  that 
men  and  women  are  thus  born  under  the  curfe 
of  God,  and  inclined  to  every  thing  that  is  evil, 
born  enemies  to  Gcd,  and  inclined  to  aggrege 
and  heighten  the  quarrel,  how  comes  it  then  to 
pais  that  the  great  part  fleep  as  foundly  and-  fc- 
curely  as  if  they  were  in  no  hazard  ?  If  ye  were 
all  pofed  and  put  to  it,  how  many  of  you  can 
give  a  folid  proof  that  ye  are  reconciled,  that 
your  peace  is  made,  that  ye  are  changed  and  * 
your  nature  renewed,  and  the  quarrel  betwixt 
God  and  you  taken  away  ?  and  yet  it  we  look  up 

'and  down,  ye  are  generally  as  iecure  and  quiet 
as  if  ye  were  born  friends  with  God  ;  there  are 
but  few  taken  with  a  convi&ion,  and  faying 
within  themfeives,  Is  yonder  doctrine  true  of 
me  ?    as  if   the   fcripture  had  fpoken  in  vain, 

'  whatever  it  fpeaks  of  original  fin.  All!  fhall  ne- 
ver this  be  amended  ?  will  ye  never  lay  your  fin- 
fulnefs to  heart  ?  fhall  ye  ftilJ  think  nothing  of 
that  which  gives  the  occafional  rife  to  the  cove-  ' 
nant  of  redemption,  and  to  Chrift's  fatisfaction? 
All  the  preaching  that  ye  hear  daily,  if  it  be  not 
now  laid  to  heart,  it  fhall  be  mofl  terrible  and 
dreadful  to  you  one  day  ;  and  the  peace  that  ye 

■now  have,  fhall  end  in  red  war  and  great  bitt,er- 
nds.  3.  It  reprove?  folks  exceeding  great/ un- 
watchfulr.efs,  and  their  trufting  to  their  own  na- 
true,  and  following  their  ovneounfel:  the  wife 
pian  faith,  Frov.  2$.  26.  He  that  truftetb  in  bis 


Verfe  6.  Serm.  25. 

cm-n  heart  is  a  fool.  Is  it  not  proof. worthy  for  a 
man  to  be  as  brutim  as  the  V£ry  bealt  that  pe- 
rifheth/as  it  is,  Pfal.49.  and  yet  to  be  as  little 
watch'ul,  and  as  much  trufllui,  or  to  trufl  as 
much  to  a  man's  own  guiding,  as  if  nothing  of  a 
mifguiding  humor  and  dilpofition  were  ia  him  ? 
We  may  more  than  allude  to  thefe  words  of  our 
Saviour  here,  If  the  blind  had  the  blind,  ft  all 
not  both  fall  into  the  ditch  ?  Many  of  you  think 
that  )  e  are  inftrueted  as  fcribesin  the  way  to  hea- 
ven, and  v>i.i;  he  ready  to  fay,  God  forbid  we 
fhculd  be  ignorant  of  that,  and  what  have  we 
been  doing  all  our  days,  if  we  be  yet  to  learn  that 
lefTor  ?  but  we  will  tell  you  what  ye  have  been  do- 
ing.ye  have  been  like  filly  fheep  flraying  all  your 
days :  And  we  would  the  rather  fpeak  to  this, 
becaufe  it  is  fo  necefTary  to  be  known  and  be- 
lieved, and  yet  fo  little  known  and  credited; 
For,  1.  Ye  will  never  be  rightly  humbled,  nor 
make  ufe  of  Jefus  Chrifl,  nor  walk  watchful- 
ly and  foberly  ;  in  a  word,  ye  will  never  believe 
and  repent,  till  ye  know,-  be  convinced  of,  and 
believe  this  to  be  your  natural  inclination,  and 
the  finfulnefs  of  your  nature  ;  And  yet,  2.  Tho' 
this  be  fo  necefTary,  that  the  want  of  it  mars  the 
fruit  of  the  word  in  you,  and  preaching  doth  but 
buff  on  you,  to  fayjfo ;  how  many  are  there,that 
are  as  little  fenfible  of  it  as  the  very  (lones  of 
the  wall  that  are  before  us,  or  the  boards  that 
they  lean  upon,  as  to  their  own  particular  flate 
and  condition  ?  I  would  but  ask  you,  Is  it  pof- 
fible  that  ye  could  live  fo  fecurely,  and  fatisried 
with  your  own  cafe,  if  ye  believed  indeed  that 
ye  had  fuch  a  finful  nature,  and  that  ye  were  li- 
able toGod's  wrath  and  curfe  ?  or  would  ye  give 
fuch  way  to  your  natural  finful  humors  and  in- 
clinations, and  fo  contendedly  flight  Jefus  Chrifl, 
and  the  offers  ot  the  gofpel,  as  many  of  you  do  ? 
and  yet  we  fee  amongfl  them  with  whom  we  con- 
verfe,  men  and  women  not  only  as  fecure>  as  if 
they  had  no  fuch  natures,  but  even  helming  and 
foaming  out  their  own  fhame:  We  would  have 
you  therefore  to  be  convinced  and  know,  that 
net  only  ye  are  finners  in  the  general,  but  that 
every  one  of  you  is  fuch  in  particular. 

To  make  it  the  more  clear,  I  fhall  give  you 
•two  or  three  qualifications  that  are  requifite  to 
a  fuitable  convidlion  of  your  finfulnefs,  1.  It 
would  be  particular.  2.  It  would  be  fenfible;  ye 
wou'd  not  in  bare  words  take  with  it  that  ye  are 
finners,  but  ye  would  fee  ar.d  be  convinced,  that 
in  this  and  this  ye  have' finned,  and  ye  would 
be  kindly  aff~e<5ted  with  it.  3.  It  would  be  diftin£, 
net  a  gueffing,  but  a  thing  that  from  the  fee- 
ing and  feeling  of  it  ye  would  be  cjear  in.    A* 

It 


Scrm.  2<$.  IfaUb  <>3. 

it  would  have  fuch  influence  on  the  moving  of 
your  affe&ions,  and  fuch  an  inward  working  on 
your  hearts,  as  that  ye  may  lothe  your  nature, 
and  your  felf  becaufe  of  it  :  "We  may  fee  all  thefe 
in  Paul)  Rom*  7.  v.  10.  and  forward,  who  tho' 
he  was  greatly  renewed,  yet  faith  he,  I  fee  a  law 
in  my  members,  rebelling  again/}  the  law  of  my 
mind  :  he  feels  and  is  very  fenfible  of  that  which 
leads  him  in  captivity  ;  and  he  cries  out,  V'bo 
[ball  deliver  me,  &c.  His  afre&ions  are  mightily 
ftirred  with  it,  What  1  do,  I  allow  not,  &c.  0  mi- 
fer  able  man  that  I  am,&c.  If  ye  believe  this  to  be 
a  truth,  and  that  Paul  lived  in  the  faith  and  feel- 
ing of  it ;  then  judge  if  there  be  not  juft  ground 
to  expoftulate  with  mod  part  of  you,  as  being 
.yet  ^without  the  faith  and  feeling  of  this  moft 
concerning  thing. 

The  3d  Ufe  of  it  ferves  wonderfully  to  fet  forth 
the  glory  of  the  free  and  rich  grace  of  God,  that 
all  this  bufinefs  is  made,  and  this  tranfa&ion  en- 
tred  into,  that  Chrift  comes  to  fatisfy,  and  doth 
actually  fatisfy  juftice  for  a  number  of  fuch 
wretches  that  had  gone  aftray  like  loft  fheep.  This 
comes  in  as  the  fcope  ;  we  have  Grayed  and  done 
the  wrong,  but  he  hath  paid  the  debt,  and  fatis- 
iied  for  the  wrong  done  :  and  from  comparing 
this  v.  with  the  foregoing,we  may  take  thefe  jive 
considerations,  that  ferve  to  heighten  the  glory  of 
God's  grace  and  free-love,  and  to  fhame  belie- 
vers, that  are  fo  little  in  wondring  at  it.  i.Who 
is  fmitten?  His  own  Son";  we  finned,  and  he  was 
fmitten,  even  he  who  was  and  is  the  Father's  Fel- 
low ;  the  fword  awakes  againft  him,  and  we  go 
free.  2.What  did  our  Lord  fufFer  ?  He  was  woun- 
ded andbruifed,the  cheftijement  of  cur  peace  was 
en  him,he  laid  on  him  the  iniquity  of  us  all:  it  was 
rot  a  complimental  or  fafhional  i'ufrering,  but  he 
was  arraigned  before  the  tribunal  of  juftice,  and 
did  really  pay  our  debt,and  fatisfy  juftice  for  our 
fins.  3.  Who  exa&ed  this  fatisfa&ion  ?  Who  did 
fmite  him?  It's  the  Lord  Jehovah,it's  the  Father; 
which  makes  the  glory  of  grace  fhine  the  more  : 
it's  God  the  Father,  whofe  heart  was  tender  to 
the  Son  of  his  love,  that  exa&s  the  full  price  of 
him;fo  that,ashe  fai&Q^  Abraham, By  this  1  know 
that^  tbou  leveft  me,  becaufe  thou  haft  not  with- 
held thy  fon,thine  cnlyfon  Ifaac  from  me  ;we  may 
fay,  By  this  we  know  God's  love  to  the  ele&, 
when  he  hath  not  withheld,  nor  fpared  his  own 
Son  from  them,  but  hath  laid  on  him  the  iniqui- 
ties of  them  all.  4.  For  whom  did  he  fmite 
him  ?  For  finners,  for  ftraying  fheep,  for  cove- 
nant-breakers, for  fuch  as  had  gone  a-whoring 
from  God,  and  were  bent  to  fin  againft  him,  I 
mean  the  ele&.  5 .  When  was  it  that  he  fuffered 
for  them  ?  Even  when  they  were  ftraying,  reje- 


Verfe  6.  157 

fting,  defpifing,  nodding  the  head  at  him,  fpit- 
ting  in  his  face,  and  faying,  Away  with  him  ;e- 
ven  then  he  is  praying  and  dying  for  them.  Now, 
put  all  thefe  together,  that  fuch  a  price  fhall  be 
exa&ed  of  fuch  a  Cautioner,  and  for  fuch  finners, 
and  at  fuch  a  time,  hehold  and  fee  therein  how. 
God  commends  his  love  to  us,as  the  apoftle  fpeaks, 
Rom,  <•  8.  in  that,  while  we  were  yet  finners , 
Chrift  died  for  as  ;  when  we  were  in  our  fin,  not 
praying  to  him,  nor  in  a  capacity  to  pray  or  give 
him  thanks  for  any  thing  that  he  did  or  fuflrered, 
he  then  died  for  us.  Is  there  any  thing  here  but 
freedom  of  grace  ?  And  does  not  this  exceeding 
highly  commend  the  love  of  God,  that  he  exa&s 
the  debt,  due  by  us,  of  his  Son  ;  and  the  power- 
ful love  of  the  Mediator  and  Cautioner,  that  at 
fuch  a  time,  and  for  fuch  tranfgrefTos ,  he  fhould 
pay  fuch  a  price  ? 

Ufe  4.  Seeing  this  was  our  ftate,  that  we  were 
finners,  and  that  yet  herein  was  the  love  of  God 
commended,  that  he  laid  on  his  Son  the  iniquity 
of  us  all ;  then,  is  there  not  good  ground  to  take 
with  the  fin,  and  make  ufe  of  the  remedy  ;  to 
take  with  fin,  and  clofe  with  Chrift  ?  We  might 
take  occafion  here  to  exhort,  (1.)  To  watchful- 
nefs,  and  to  walk  foberly  and  humbly,  from 
this  ground,  that  we  have  fuch  a  nature.  (2.)To 
exhort  every  one  to  repentance,  becaufe  by  na- 
ture ye  are  all  in  fuch  a  finful  ftate  and  condi- 
tion :  It  may  be  ground  of  exercifing  repen- 
tance, even,  long  after  your  juftification,  and 
peace  made  with  God  who  are  juftified,  with 
whom  it  fhould  be,  as  we  fee  it  was  with  David- 
But,  (30  Seeing  by  nature  ye  are  under  God's 
wrath  andcurfe,andina  ftate  of  enmity  with  him, 
it  mainly  ferves  to  exhort  you  to  flee  unto  Jefus 
Chrift,  and  not  to  reft  till  ye  get  the  quarrel 
taken  away.  It  might  be  in  reafon  thought,  that 
folks  would  be  foon  and  eafily  induced  to  this, 
even  to  rim  unto  Jefus  Chrift,  and  to  welcome 
the  gofpel  with  good-will,  for  preventing  the 
curfe  and  wrath  due  to  them  for  fin,  and  for 
fubding  this  finful  nature,  arid  inclination  to 
ft  ray  from  God  and  his  way  ;  Therefore,  feeing 
there  is  a  fountain  opened  to  the  houfe  of  David 
for  fin  and  for  uncleannefs,  fince  there  is  a  fatis- 
faciion  given  to  juftice  for  removing  the  guilt  of 
fin,  and  fince  the  Spirit  is  purchafed  for  morti-  - 
fying  offin,and  making  holy ;  let  as  many  as  think 
that  they  have  gone  aftray,  and  have  turned  to 
their  own  way,  as  they  would  not  be  found  ftill 
at  this  diftance  with  God,  make  ufe  of  Chrift  for 
making  their  friendfhip  with  God.  It's  the  word 
that  Peter  ufeth,  1  Pet.  2.  ult.AU  we  like  fheep  have 
gone  aftray }  but  we  are  now  turned  unto  the  Ship- 


£g$  "  Tfaltb  <r<> 

herd  andBifitp  of  our  f$uh  :  TVc1 .  O  hold  you 
near,  this  Miepixru,  and  make  uie  of  his  righte- 
oufnefs for  making y  our  pea.:e.  If  we  could  righly 
underiland  the  words,we  would  fee  in  them,  i.A 
motive  to  put  us  on  believing  in  Chi  ill ;  and 
can  th  -.iter  motive  than  necrjfity  ?  W e 

have  finned  andgpne  ait  ray,  he  is  the  only  Savi- 
our, there  is  no  other  name  given  under  hea- 
ven whereby  finners  can  he  faved.  2.  There  is 
a!-o  in. them  an  encouragement  to  believing  ;  it 
was  for  finners,  fiich  as  we  *re,  that  Jems  Chrift 
fuffered  all  that  he  differed ; which  may  be  ground 
of:  hope  and  encouragement  to  ftep  toreward  $ 
and  if  neither  our  need,  nor  Chrift's  being  a  Sa- 
viour willing  to  make  Tinners  welcome,  will  pre- 
vail, we  know  not  what  will  do  it.  It  will  turn 
to  this,  and  ye  will  be^  put  to  it-,  Whether  are 
ye  finners?  and  if  finners,  whether  is  it  not  a 
delperate  thing  to  ly  under  fin  and  wrath  ?  If  ye 
be  not  finners,  we  have  no  warrant  to  propofe 
this  doctrine  to  you,  to  invite  or  make  you  wel- 


Verfe  6.         ^  Serm.  26. 

are  finners,  will  ye  contentedly  ly  under  fin  ? 
will  ye;  able  to  bear  it  out  againft  God  ?  or 
think  ye  that  ye  will  be  well  enough  for  all  that  ? 
And  if  ye  date  not  refolve  to  ly  under  fin.  I 
would  ask.  What  way  will  ye  win  from  it  ?  thinks 
ye  it  eafy  to  win  from  under  it  ?  mud  not  the  ju- 
ftice  of  God  be  fatisfiea  t  Some  of  you  think  that, 
ye  can  pray  your  ftives  out  of  fin :  but  what  need 
was  there  cf  Chrift's  (uflferings,  if  a  latisfaetion 
might  haye  been  made  to.  juiiice  another  way  ? 
mid  if  none  but  Chrift  can  latisfy,it  turns  to  this,, 
that  by  all  means  ye  would  make  ufe  of  him,  elfe 
ye  will  molfc  certainly  drown  and  die  in  your  fins* 
And  this  is  the  thing  that  we  would  commend 
to  you,  that  under  the  fenfe  of  fin,  and  in  the 
faith  of  God's  condefcending  love,  ye  would 
flee  to  Jefus  Chrift,  and  give  him  employment, 
for  making  your  peace  with  God,  and  taking  a- 
way  your  fin,  and  fan&ifying  of  you  :  O  but 
this  be  luitable  to  finners  !  and  if  ye  think  your 
felves -finners,  prejudge  not  your  felves  of  the 
benefit  of  a  Saviour. 


«pme  to  a  Saviour ;    but  if  ye   grant  that  ye 

S  E  R  M  O  N     XXVI. 

Jfaiah  liii.6»  All  we  like  Jbeep  have  gone  affray  y  we  have  turned  every  one  to  his  own  wayy  and  t fa 
ItQrd  hath  laid  on  him  the  iniquity  of  us  all* 


EVery  expreflion  that  the  Prophet  ufeth,  to 
fet  forth  the  grace  of  God  in  Jefus  Chrift 
to  finners  by,  is  more  wonderful  than  another, 
feecaufe  indeed  every  thing  that  he  exprefTeth 
is  more  wonderful  than  another  :.  And  there  is 
fo  much  grace  and  infinite  love  in  the  way  of 
the  gofpel,  that  it's  hard  to  know  where  there 
i$  moll,  of  it;  whether  in -its  rife,  or  in  its  ex- 
ecution; whether  in  the  decree  of  God,  or  in 
Chrift's  fatisfa&ion;  whether  in*the  benefits 
that  we  enjoy,  or  in  the  way  by  which  we  are 
brought  to  enjoy  them  :  Sure,  all  together  make 
SLWonder  palling  great,  a  moft  wonderful  won- 
der, even  a  world  of  wonders.  It  is  a  wonder, 
that  (as  it  is,  verfe  5.)  he  fhould  be  wounded 
for,  rur  tranf%reffi»ns>  bruifed  for  our  iniquities, 
ttat  the  chailifement  of;  cur  peace  fhould  be  on 
bit*?)  and  that  by  his  flripes  roe  Jbould  be  healed  ; 
and  when  here  he  comes  to  explain  this,  and  to 
ikew  how  it  came  to  pais  that  jefus  Chrift  fuffe- 
red fo  much,  he  holds  out  another  new  wonder, 
AH  W  like  Jhe;t>  have  gone  ajiray,  &c.  as  if  he  . 
had  laid,  Would  ye  know  how  it  comes  topafs* 
tfcat;  the  Mediator  behoved  to  fuffer,  and  fuffer 
fg  much  ?  All  we,  the  elecY  people  of  God^ 
Ijad  gone  aftray  like  fo  many  wane  ring  fheep,  as 
well  as, others,  not  one  excepted;  and  there  : 
JK2S. not. another,  wa/,  to  recover  and  recking 


us  but  this,  The  Lord  Jehovah  laid  en  him  the 
iniquity  cf  us  all:  To  recover  us  when  we  were 
loft,  Jefus  Chrift  was  fubftituted  in  our  room 
by  the  eternal  decree  of  God,  and  the  iniquities 
of  all  of  us  who  are  his  e\e&  people,  as  to  their 
punifhment,  were  laid  upon  him.  This  then 
is  the  fcope,  to  fliew  the  rife  of  Chrift's  fuffe- 
rings,  and  how  it  came  to  pafs  that  our  Lord 
fuffered,  and  fuffered  fo  much :  The  occafion 
of  it,  was  theele&s  fin  ;  and  the  fountain-caufe, 
the  Father's  laying  of  their  fin  on  him  by  an 
eternal  decree,  and  making  him  to  anfwer  for  it 
according  to  that  decree,  with  his  undertaking, 
which  was  the  covenant  of  redemption,  where- 
of Chrift's  furfering  was  the  execution.  Thus- 
we  have  the  fountain  whence  our  Lord's  fuffe- 
rings  flowed  ;  he  is,  in  the  covenant  of  redemp- 
tion, fubftitute  and  judicially  enabled  the  ele&'s 
Cautioner,  and  takes  on  their  deb^  ;  and  being 
fubftitute  in  their  room,  juftice  mirfues  the 
claim,  and  fentence  paffos  againft  him,  for  ma- 
king him  anfwerable  and  liable  to  the  debt  of 
their  fins;  which  fets  out,  as  it  were,  a  Judge 
on  the  throne,  Jehovah  ;  and  two  parties  at  the 
bar,  »*  and  bim)  we  the  principal  debtors, 
and  him  the  Cautioner,  Jefus  Chr'dJn  our  room  1 
and  place :  the  law,  by  which  the  judge  proceds , 


Serm.  26.  if"**  K* 

is  the  covenant  of  redemption ;  and  we  die  prin- 
cipal  debtors  not  being  law-hid.  r6  h.  h  made 
liable  to  the  debt;  ar.d  on  thi.-  gi  -urd  the  fen* 
ten:e  paiies  agalnft  him,  tor  Jail*;)1  n^  v.  hat  we 
Were  owing  ;  and  hereupon  followed  bis  fufrer- 
ir,gs:  So  then,  the  rife  of  his  (offerings  is, that  it 
was  Co  traniacttd  by  the  wife,  juft  ai.d  gracious 
God  :  and  thus  this  verfe  comes  weH  in.  to  ex- 
plain.aod  further  to  cjeai  what  he  afTerted  in  the 
former  verfe,  Tha'  th.;  words  be  few,  yet  they 
are  a  great  compencl  and  turn  of  the  gofpel ;  how 
therefore  to  fpeak  01  them,  Co  as  to  unfold  them 
right,  is  not  ealy :  And  becaule  the  devil,  who 
fecks  by  all  means  to  mar  the  beauty  or  the  gof- 
pel, doth  molt  fiercely  alfauit  where  moft  of  its 
beauty  fhines,  and  hath  therefore  ftirred  up  fe- 
deral forts  or  enemies  to  wreft  theie  words,  and 
to  oblcure  thebeauty  of  grace  that  may  be  clearly 
fetn  in  them  ;we  ihall  a  little  open  the  few  words 
that  are  in  this  laft  part  of  the  verfe,  And  tbe  Lord 
bath  laid  on  bim  the  iniquity  of  us  ail  ;  having 
fpoken  to  the  former  part  of  it  the  laft  day. 

In  thefe  few  words  then,  we  have,  Firft, Some- 
thing fpoken  of  ini<iuity,which  three  parties  have 
fome  ads  about,  to  wit,  1.  The  elect.-l7>  all*  2. 
Him,  to  wit,  The  Mediator.  3.  The  Lord,  to 
wit,  Jehovah.  Then,  We  have  the  exprefs  aft  of 
the  Lord,  to  wit,  his  laying  on  him,the Mediator, 
the  iniquity  of  us  all.  (1.)  As  for  this  word  ml- 
quity,  by  Jt  is  meant  fometimes,  1.  Sin  formally 
taken,  as  it  hath  a  difconformity  to  the  law  of 
God,  and  fuppofeth  a-fpot  and  defect  ;  and  Co  it 
is  commonly  taken,  when  we  pray  for  pardon  of 
fin;  and  when  David  fays,  Pfal.  ji.  My  fin  is 
ever  before  me  ,  and  Pfal.  ik.My  iniquity  is  gone 
ever  my  head  :  and  fo  it  is  the  tranfgreffion  of  the 
law  of  God.  2.  It  is  fometimes  taken  for  the  ef- 
fect that  fin  procurcth,  and  fo  it's  in  erred  the 
punfhment  of  fin, as  Lev.  7.  the  18  and  20  verfes 
being  compared  together  ;  v.  18.  it's  faid,  He 
Jball  bear  bis  iniquity,  which,  v.  20.  is,  He  JhaU 
be  cut  off :  and  fo  it  is  clearly  meant  of  the  pu- 
nilhm°nc  of  iniquity  ;  For  to  bear  bis  iniquity ,. 
and  to  be  cut  off,  are  the  fame  thing  there  :  And 
that  word  of  Cain.  Gen.  4. 14.  My  iniquity ,or  pu- 
nifhmsnt,  is  greater  than  I  can  bear,  hath  a  ma- 
n:f,-ft  rcipeft  to  God's  curfe  inflicted  on  him  tor 
his  fin,  and  is,  as  if  he  had  laid.  I  will  not  get 
lived  under  the  punifhment  that  is  inflected  u- 
pon  me,  for  every  one  that  finds  me  will  cut  my 
throat  ;  and  fometimes  it  is  tranflated  pumjb- 
tnent,  as  in  that  of  Gen.  4.  13.  The  Queftion 
then  is,  Which  of  thefe  two  is  underftood  here 
in  this  text,  whether  iniquity  or  fin  formally  ta- 
k*n,  or  iniquity  taken  for  the  puniihmeot  there- 


verie  6.  tjf 

of  ?  Thefe  who  are  called  Antincmians  plead, 
that  it  is  to  be  underftood  of  iin  formally  taken: 
But  tho'  it  be  hard  fo  much  as  to  mention  this, 
it  being  fb  blafphemous-like  to  affert,  that  our 
bleffed  Lord  Jeius  fhould  be  formally  a  finner, 
and  have  the  lpots  and  defilement  of  fin  on  him, 
which  we  wonder  that  any  Chriftian  fhould  dare 
to  aifertor  prefume  to  maintain  ;  yet,  becaufe 
this  fcripture  is  alledged  for  it,  we  lhall  clear, 
that  iniquity  is  not  here  to  be  taken  for  fin  for- 
mally, but  for  fin  in  the  punifhment  oC  it.  And 
the  firft  reafon  that  we  give,  fhall  be  drawn  from 
the  plain  fcope  of  the  words  ;  the  prophet  ha- 
ving in  the  5  verfeSaid,  that  he  was  wounded  for 
their  tranfgre<jlons,and  bruifed  for  our  iniquities^ 
the  fcope  of  this  verfe  is  to  ihew  how  it  came  to 
pafs  that  Chrift  fufrered,  and  fuffered  fo  much  ; 
which  he  doth,  by  declaring  that  it  could  not  be 
otherwife,  becaufe  the  punilhment  of  all  the  fins 
of  the  elect  was  laid  upon  him  ;  and  that  which 
was  called  wounding  and  bruifing  in  the  former 
verfe,  is  here  called  on  the  matter  a  bearing  of 
cur  iniquities  (for  if  they  were  laid  on  him,  he 
did  certainly  bear  them)  the  fins  of  all  the  elect 
tryfted  on  him  as  to  their  punifhment;  and  this 
fhews  how  that  Chrift  behoved  not  only  to  fuffer 
all  that  he  furFered:  So  in  the  8  verfe  it  is  laid, He 
was  cut  off  cut  of  tbe  land  of  the  living  >&  for  tbe 
tranfgrejjions  of  my  people  was  hefiricken .-  That 
which  is  here  called  the  bearing  of  iniquity ,  is 
there  called,  being  cut  off,  and  ftricken  for  the 
tranfgrefficn's  of  his  people.  And  this  inay  be  the 
fecond  reafon  of  the  expofitlon,  as  we  have  given 
it  ;  becaufe,  when  iniquities  are  fpoken  of,  they 
are  not  called  Chrift's,  as  inherent  in  him,  but 
they  are  called  his  peoples  iniquities,  they  be- 
ing formally  theirs,  but  his  judicially  and  legal- 
ly only  :  Even  as  the  debt  is  formally  the  bank- 
rupt's, but  legally  the  Cautioner's.  A  third  rea- 
fon is  drawn  from  comparing  this  text  with  other 
parallel  places  of  fcripture  :  that  which  is  called 
bearing  of  iniquity  here,  is  called,  Gal.  3.  13. 
his  being  made  a  curfe  for  us  ;  fo  that  his  bea- 
ring of  our  iniquity,  is  his  being  made  a  curfe 
for  our  iniquity,  and  his  bearing  the  wrath  of 
God  due  to  us  for  our  fin.  I  lhall  illuftrate  it  by 
a  companion,  whence  the  fourth  reafon  will  clear- 
ly refult :  Our  iniquities  become  Chrift's,  as  his 
rigbteoufnefs  becomes  ours  ;  for  thefe  two  are 
parallel,  iC  r.  5.  alt.  He  was  made  fin  fW  ttsy 
woo  knew  no  fin.  that  we  might  be  made  ths  rigb- 
tecufnefs  of  God^  in,  or  thro*  bim  ;  where,  i.It's 
clear,  that  Jefus  Chrift  is  fo  the  finner  in  our 
room,  as  we  are  righteous  in  his  room ;  and  e<;:  - 
trarily,  wc  are  righteous  in.  hi*  room,  as  he  w-s 
T2  tlje 


140  J  fat  ah  $3. 

the  finnei  in  our  room.  2.  That  righteoufnefs 
is  not  fo  derived  to  us,  that  it  is  formally  made 
curs,  and  to  be  inherently  in  us,  but  is  ours  on- 
ly by  imputation  it  felf,  or  the  vertue  of  it  being 
imputed  to  us  ;  and  it  is  upon  this  ground  that, 
Horn.  4.  imputed,  righteoufnefs  is  often  mentio- 
ned, that  is,  when  God  accounteth  a  man  to  be 
righteous,  tho5  he  be  yet  a  finner  in  himfelf : 
Even  lb  our  fin  is  imputed  to  Chrift,  and  recko- 
ned his,  becaule  he  became  our  Surety.  And 
thd'  Antincmians  have  a  vain  notion  to  elude  this, 
yet  the  fcripture  is  very  clear,  as  holding  forth  a 
legal  procedure  ;  the  debt  is  accounted  his,  be- 
caule of  his  obligation  to  be  anfwerable  for  it, 
and  in  juftice  and  law  he  is  liable  to  it :  and  there 
is  no  other  way  that  we  can  rationally  imagine, 
how  our  blefied  Lord  can  bear  our  iniquities  ; 
For,  1.  It  cannot  ftand  writh  hisabfolute  purity, 
to  have  any  fpot  of  iin,  or  to  be  formally  the 
finner.  Neither,  2.  Is  it  neceifary  that  he  fhould 
be  the  finner,  but  only  that  he  fhould  pay  the 
penalty  due  by  us,  it  being  the  nature  of  con- 
tracts among  men,  that  where  the  principal  de- 
bitor fuccumbs,  the  cautioner  comes  in  his 
room ;  fo  is  it  here.  Yea,  3.  If  Jefus  Chad  were 
the  finner  formally,it  would  incapacitate  him  to 
be  our  Cautioner,  to  pay  the  penalty,  or  to  fa- 
tisfy  juftice  for  the  debt  of  our  fins  :  We  would 
not  have  fpoken  fo  much  to  this,  were  it  not 
that  this  fame  place  is  prefTed  in  a  mod  faftidi- 
©us  manner  by  the  abufers  of  the  grace  of  God  to 
maintain  their  error  ;  fo  then,  wre  take  this  in 
fhori  to  be  the  meaning  of  this  part  of  the  verfe, 
that  Jefus  Chrift  did  bear  the  punifhment  due  to 
us  for  our  fins. 

2dly, The  three  Parties,  that  have  fome  a&s  a- 
bout  iniquity, are,  i,Us  all,  2.H/W,  ^.Tbe  Lord 
Jehovah.  (1.)  Us  all,  and  here  we  meet  with  the 
Arminians  ^othex  party  that  abufeth  &  perver- 
teth  this  place,  as  if  it  were  to  be  extended  to 
all  men  and  women  that  ever  finned,  or  went  a- 
ftray  ;  for,  fay  they,  It's  the  iniquity  of  all  them 
that  are  wrong,  that  is  laid  on  Chrift,  and  that 
is  the  iniquity  of  all  men  and  women  in  the 
world :  But  (as  we  fhew  before)  the  fcope  of 
the  words  is  not  i^o  much  to  fhew  the  univerfa- 
lity  of  all  men  and  womens  finning,  as  to  fhew 
that  all  the  elect  as  well  as  others  went  aftray, 
and  turned  every  one  of  them  to  their  own  way; 
therefore  it  s  reftricted,-^//  we\  and  the  word 
Jill  is  no  broader  than  the  word  We  :  now  the 
We  that  is  here  meant,  is  the  We  who  in  the  for- 
mer words  are  healed  by  hisftripes\  and  that  fare 
"is  not  all  men  and  women  that  iin,  but  the  elect 
only.  And  verfe  n.  it's  they  that  by  his  know- 
ledge, tliat  is,  by  faith  in  him,  are  yuflified  j  it's 


Verfe  6.  ^  Serm.  26. 

thefe  All,  whofe  iniquities  he  bare,  and  no  mo  : 
So  that,  in  fhort,  us  'all  is  not  all  men  fimply 
confidered,  but  us  all,  that  are  elect  ;  and  thus 
it  is  neceiiarily  to  be  reftricted  to  the  prophet's 
fcope. 

The  meaning  of  both  parts  of  the  verfe  toge- 
ther then  is,  We  aUy  even  the  elect  as  well  as  o- 
thers,  went  aftray,  and  turned  every  one  of  us  to 
his  ownfinfulway  ;  and  the  Lord  Jehovah  made 
him  to  bear  the.  punifhment  of  all  our  fins ;  and 
it  could  not  be  but  a  mighty  great  punilhment, 
and  a  mod  hudge  and  horrible  fufFering,  when 
the  Lord  made  the  iniquities  of  us  allx  his  elect, 
to  meet  upon  Chrift. 

There  is  not  much  debate  about  the  other  two 
Parties,  thefrft  whereof  is  H/w,that  is,the  Me- 
diator Jefus  Chrift,  the  eternal  Son  of  the  eter- 
nal Father  ythe  brightnefs  of  the  Father's  glory  ,and 
the  exprefs  Image  of  his  Perfon,  who  remaining 
God,  became  Man,  to  perform  and  bring  about 
the  work  of  our  redemption  according  to  his  un- 
dertaking. 

The  other  Party  is  theLord  J  eh  ov  ah  ,the  Judge 
and  the  Party  offended  •,  as  we  are  the  pa^ty  of- 
fending, and  Jefus  Chrift  the  Satisfier  :  And  the 
Lord  is  here  confidered  enentially,as  Father,Son, 
and  holy  Ghoft,  having  one  common  effence  and 
juftice,  and  who  being  all  Three  one  God,  are 
to  be  fatisfied  ;  He  is  Jebov-ah. 

But  how  is  this  punifhment  of  our  iniquities 
laid  on  Jefus  Chrift  ?  And  here  Socinians  make 
as  great  a  buftle  and  bufinefs  ;  the  devil  inten- 
ding (if  he  could  effect  it)  to  blow  up  the  very 
foundation  of  the  gofpel,  bends  all  his  forces 
againft  fuch  places  as  do  moft  lively  hold  it  forth: 
But  the  words  are  clear  and  moft  fignificant,  as 
they  are  rendred  according  to  the  Hebrew  on  the 
margent,  thus,  The  Lord  hath  made  the  iniquity 
of  us  all  to  meet  on  him.  The  iniquities  of  the 
elect  are  as  fo  many  brooks  and  rivulets,  any 
one  of  which  is  hard  and  difficult  for  them  to 
pafs  over  :  But  O  !  when  Chrift  comes  to  fatisfy 
for  them,  they  are  brought  and  gathered  into  a 
great  lake,  or  rather  into  a  vaft  fea  or  ocean  to- 
gether; they  all,col!ected  and  combined,  met  on 
him,  and  he  did  meet  with  th^m  in  a  mighty 
fhock;  and  fure,  they  could  not  but  be  great  fuf- 
ferings  that  he  endured,  when  he  had  fuch  a  fea 
to  pafs  thorow  :  Or,  the  fins  of  the  elect  were 
like  lb  many  companies  or  regiments  of  men, 
any  one  whereof  they  could  never  have  over- 
come; but  when  Chrift  came  to  fatisfy  divine 
juftice  for  them,  as  the  companies  and  regi- 
ments of  fins  (fo  to  fpeakj  rendezvouzed,  and 
brought  in  one  formidable  army  together,  met 


Serm.  26.  Ifalab  53. 

on  Chrift.  The  word  is  well  rendred  here,  were 
laid  on  him,  being  the  fame  word  in  the  root  that 
Saul  ufed  when  he  commanded  Doeg  to  fall  upon 
the  Lord's  priefts,  1  Sam.  22.  18.  The.  word  is/ 
JLay  up-on  tbem, or  lay  at  them ;  as  when  one  is  an- 
gry with  another,  he  will  cry ,Lay  upn  him  :  and 
this  fhews  the  exceeding  greatnefs  of  Chrift's  fuf- 
ferings,  when  all  the  fins  of  all  the  ele&  met  toge- 
ther, as  a  hudge  and  heavy  hoft,  did  fall  and  do 
terrible  execution  upon  our  bleffed  Lord  Jefus. 
This  then  being  the  meaning  of  the  words,  the 
queftion  is,  Whether  the  Lord  Jehovah  did  lay 
this  punifhment  really  upon  Chrift  ;  or  whether, 
as  Socinians  fondly  imagine,  he  only  interceed- 
ed  for  them  ?  But  for  anfwer,  u  What  fort  of 
meaning  of  the  words  would  that  be,  I  pray  ?  the 
the  Lord  made  the  iniquities  of  us  all  to  inter- 
ceed  on  him',  when  the  Text  fays  plainly,  that 
they  were  laid  m  him,  and  on  the  matter  that 
he  bare  them,  and  exprefly  fo,  verfe  11.  For  he 
fhall  bear  their  iniquities*  Yea,  2.Confider  the 
icope,  and  it  comes  in  as  a  reafon  why  Chrift 
furfered  fo  much :  and  would  that  (can  any  think) 
be  a  good  reafon  for  fo  great  and  grievous  furfe- 
rings  undergone  by  Chrift,  that  God  made  him 
to  interceed  for  all  the  fins  of  the  eleft  ?  but,  if 
you  look  upon  the  words  in  their  true  meaning, 
they  are  a  clear  reafon  why  he  was  wounded,  and 
exceedingly  bruifed  and  chaftned,  and  why  he 
endured  To  many  ftripes,even  becaufe  all  the  fins 
of  all  his  ele#  met  on  bim,  becaufe  he  was  made 
to  bear  the  punifhment  of  them  all  ;  alfo  the 
words  following  clear  it,  Kef  was  cut  off  out  of 
out  oj  the  land  of  the  living,  for  the  tranfgref- 
fon  of  my  people  was  he  ftricken-,  and  Gal.  3. 
he  was  made  a  curfe  for  us.  He  fuffered,  the* 
juft  for  the  un]uft;  he  a&ualiy  and  really  furfered. 
that  which  we  mould  have  fuffered  :  If  it  be  ask- 
ed, What  is  this,  to  lay  iniquity  on  Chrift  i  Or 
how  is  it  faid  that  the  iniquity  of  the  ele&  was 
laid  on  him}  Or  in  what  refpeft  ?  I  anfwer,  1. 
In  refpe&  of  God's  eternal  covenant ;  the  punifh- 
ment due  for  our  fins  is  laid  upon  him  by  an  e- 
ternal  deliberate  counfel  or  corfultation  of  the 
Perfons  of  the  Godhead  ;  wherein  (as  we  mew  be- 
fore) Chrift  enters  Surety  for  us,  accepts  of,  and 
engages  to  pay  our  debt.  2.  In  refpe&of  God's 
adlual  purfutng  Chrift,  having  thus  engaged 
himfelf,  putting  in  his  hand  the  cup,  and  mak- 
ing him  drink;  and  the  bill  of  our  account,  and 
making  him  accountable.  3.  Inrefpecft  of  God's 
acceptation  of  that  fatisfacHon  which  Chrift  per- 
formed and  paid  down  for  them. 

This  being  the  meaning  c^  the  words,  we 
come  to  point  at  feme  things  from  them ;  and  the  - 
very  opening  of  them  may  giye  us  fome  infi^ht: 


Verfe  6. 


Ut 


in  the  way  of  the  Gofpel,  and  of  a  notable 
ground  of  footing  to  our  faith  :  If  we  could 
rightly  apprehend  God  making  this  tranfa&ion 
with  the  Mediator,  we  might  not  only  have  a 
ground  to  our  faith,  but  a  great  encouragement 
to  come  to  Chrift,  and  to  reft  on  him,  who  hath 
thus  lifted  himfelf  in  our  room  before  the  tribu- 
nal of  divine  juftice  ;  and  it  would  waken  and 
warm  faith  and  love  towards  him. 

But  obferve  here  more  particularly,  1.  That 
all  the  elect  people  of  God  are  lying  under  iniqui- 
ty, even  as  others.  This  we  {poke  to  the  laft 
day,  and  ihall  not  repeat  what  was  then  ^faid. 
It's  with  refpeft  to  iniquity  in  the  ele&  that  all 
the  bufinefs  ofredemption  is  tranfa&ed;  and  from 
hence,  as  the  occaiion,  it  hath  its  rife,  even  from 
God's  being  offended,  and  from  the  neceility  of 
a  Mediator  :  for  this  doth  prefuppofe  our  debt, 
and  a  (landing  fentence  againft  us>  till  Chrift  in*, 
terpofed  for.  the  removing  of  it. 

2.  From  its  being  faid  before,  that  every  one 
turned  to  his  own  way  ;  and  here,  that  the  Lord, 
hath  laid  on  him  the  iniquity  of  us  all  \  obferve, 
That  every  one  of  the  elect,  befide  the  common  ftate 
of  fin  wherein  all  are,  hath  his  own  particular 
guilt,  that  is,  in  bis  own  way  :  This  is  clearly 
holden  out  here,  while  it  is  faid,  that  not  only  like 
Jbeep  we  have  gone  aftray,  but  that  every  one  batb 
turned  to  his  own  way  5  which,  as  it  holds  forth 
a  way  in  them  all  different  from  God's  way,  fo  al- 
fo a  way  in  every  one  of  them  fomewhat  difR  rent 
from  another's  way  ;  and  this  is  called  a  walking 
in  the  counfel  of  our  own  heart,  Pfal.  Si.  and  a 
man's  own  fore,  Chron.  6.  29.  and  a  man's  own  U 
niquity,  Pfal.  18.  23.  becaufe  it's  in  a  fpecial 
manner  his.  To  clear  it  a  little,  confider,  that 
fin  is  peculiar  to  a  believer,  or  may  be  called  his 
own  way,  in  thefe  refpe&s ;  ( 1.)  In  refpeft  of  his 
being  more  addicted  to  one  fin  than  another, 
which  is  ufually  called  a  man's  predomidant.  Two 
men  may  both  be  covetous  and  paflionate ;  but 
the  one  of  them  may  be  called  acovetous  man, 
becaufe  he  is  efpecially  given  to  that  fin  of  co- 
vetoufne(s  ;  and  the  other  may  be  called  a  paf- 
iionate  man,  becaufe  he-  is  efpecially  given  to 
paiuon.  (2.)  In  refpeft  of  fome  peculiar  aggra- 
vating circumftances.  Though  we  will  not  dare 
particularly  to  determine  as  to  perfons,  yet  if  we 
look  thro'  all  men  and  women,  it  will  be  readily 
found  that  there  is  fome  fin,  which  in  refpe&  of 
fome  or  feveral  aggravations,  is  in  fome  a  greater 
fin  than  it  is  in  others ;  and  hereby  God  hath 
given  ground  of  humiliation  to  all:  There  is  not 
a  man  (as  we  juft  now  hinted^  but  readily  he 
hath  an  evil  which  is  at  a  greater  height  in  him* 

•    than 


14-2  Ifaiah  ^3. 

than  in  another  ;  as  For  inftance,  one  may  b.j  gi- 
ven more  to  the  fin  of  drunkennefs>another  more 
to  hypocrify,  another  more  to  un.:!eanneis,  £5V, 
I  do  not  fpeak  fo  much  here  of  the  divers  kinds 
of  fin,  as  of  the  feveral  aggravations  of  t  lis  or 
that  fin  that  they  are  given  to  :  fuch  ar;d  fuch  a 
jnan  may  have  aggravations,  that  Will  a^grege 
fuch  a  predominant  evil  in  him  far  beyon d 
it  is  in  others  :  And  it  is  from  this  ground  that  a 
be'iever,  not  in  a  comp'ement;ng  way,  but  1110ft 
really  and  fincerely,  doth  call  and  account  him- 
felf  the  chief  of [inner s  ;  becaufe  there  are  fome 
aggravations  that  elevate  his  (In  above  the  fiw  of 
-others,  or  above  that  fame  fin  in  others:  As  a 
Weak  believer  may  have  fonie  one  ^ood  thing  in 
him  more  commendable  than  it  is  in  a  fh  ng<  r 
believer  ;  Co  the  ftrong'  r  believer  may  have  fome 
one  fin,  that,  in  refpecl:  of  its  aggravations,  may 
give  him  ground  to  look  on  hanfelf  as  beyGnd 
others  in  fin. 

Ufe  1.  It  ferves  much  for  our  humiliation,  in 
as  far  as  this  adds  to  our  finfulnefs  :  There  are 
none  of  us,  but,  befide  the  common  v;ay  of  fin- 
ning incident  to  all,  we  have  fomething  that  is 
peculiar  to  our  felves,  we  have  our  own  way, 
wherewith  we  are  chargeable  above  and  beyond 
others.  We  will  readily  all  grant  that  we  are  fin- 
ners,  but  who  of  us  will  take  with  our  particular 
and  peculiar  guilt  that  doth  more  eafily  b;  fet  us? 
who  amongft  many  are  as  doves  of  the  valleys  on 
the  mountains,  every  one  mourning  for  his  cwn 
iniquity,  for  his  own  plague  and  fore,  that  by 
feveral  circumftances  may  be  aggreged  as  to  its 
finfulnefs  beyond  the  fin  of  others'  ? 

Ufe  2.  The  fecond  ufe,  which  is  the  fcope, 
ferves  to  fhew  the  exceeding  greatnefs  of  Thrift's 
furferings;  O  !  what  a  (hock  he  was  in,  when  he 
had  not  only  all  the  common  fins  of  the  eleft  to 
iatisfy  for,  hut  whenall  their  particular  fins,  with 
their  refpe&ive  aggravations,  rendezvoufed  and 
tryfted  on  him  ?  it  ferves  likewife  to  exalt  the 
free  grace  of  God,  and  the  condefcendency  of 
our  bleffed  Lord  ]efus,  who  took  in  altogether 
in  his  making  latisfadtion  for  them,  when  there 
were  feveral  forts  of  them,  as  if  every  one  ofthe 
cle&  had  been  let  to  invent  a  new  iin.  What 
great  and  fore  fuffering  was  here,  when  he  con- 
defcended  to  drink  the  cup,  that  had  the  won- 
derful efFe&s  of  all  the  fins  of  the  ele&  wrung  in- 
to it  <  when  not  only  in  grofs  he  takes  on  the 
ilns  of  the  eledt,  but  this  and  that  m  n's  parti- 
cular fins,  which  were  are  all  reckoned  and  fum- 
itted  on  Chrift's  account,  and  for  which  he  was 
made  to  iatisfy  ;  and  wherein  juftice  proceeded 
•equally  and  ^quipolently.  This  notably  confirmed 
*hc  reality  ofChriil's  fatisfa&ion,  by  fuffcring 


Ver<e  <*.  Serm.  26. 

w  hat  all  the  ele&  fhould  have  fufrered  eternally, 
or  the  equivalent  of  it  ;  tor  if  there  had  not  been 
a  proportional  fatisfaitior.  in  his  fufferings,  where- 
fore ferves  fuch  ^nenuivk.raticn  of  his  iufFer.ings  ? 
Ufe  3. The  third  uie  ferves  to  ]^:k]  usin  to  know 
how  much  we  are  iri  v'JirilVs  uebt,  and  what  a 
great  encouragement  we  have  to  believe,  and 
withal,  what  notable  ground  of  con folaf' on  be- 
lievers have  I  fay,  t.  ft  fhows  how  much  we  are 
in  Chrift's  debt :  When  ve  take,  a  view  of  all  our 
fins,  and  conficierthattrkre  wasa  particular  view 
taken  of  them  in  the  covenant  of  r. demotion, 
not  only  all  our  common  fins,^ut  even  all  the 
particular  &  peculiar  fins  of  believers  were  rec- 
koned unto  Chrift  the  Cautioner,  and  put  on  his 
account,  and  he  engaged  to  fatisfy  for  all,  and 
pay  the  whole  reckoning  ;  doth  it  not  lay  great 
ob'i^ation  on  us  to  him,  who  counted  for  the 
lead  rarthlng  of  our  debt  ?  We,  like  a  pack  of 
bankrupt  dyvours,  didtake  on  the  debt,  and  the 
account  was  put  in  his  hand,  not  only  (as  I  juft 
now  faidj  of  all  our  common  fins,  but  of  this 
and  that  particular  fin,  with  al1  their  feveral  ag- 
gravations, and  the  finful  circumftances  that  did 
highten  them;  and  he  fatisfied  tor  them  all :  And 
of  tins  we  would  take  fpecial  notice  ;  for  it  may 
readily  wrong  us  to  look  upon  the  covenant  of 
redemption  as  a  bargain  in  grofs,  there  is  a  par- 
ticularnefs  in  it,  to  fhew  not  only  the  fovereign- 
ty,  but  the  exaclnefs  of  juftice,  and  alio  the 
riches  of  God's  grice,  and  of  the  great  conde- 
fcendency of  Chrift's  love  to  ele&  tinners.  2. 
It's  a  great  encouragement  to  believe;  for  even 
thefe  fins  that  would  fright  awd  skar  feriousand 
exercif-d  fouls  from  coming  forw-rd  to  Chrift, 
were  all  counted  on  Chrift's  (core,  and  were  all  fa- 
tisfied  for  by  him.  3.  It's  a  notable  ground  of  con- 
ization to  believers,  when  they  are  difpofed  and 
ready  to  think  that  their  particular  fins  are  infuf- 
frrableand  unpardonable  :  they  think  that  courfe 
might  be  taken  with  all  their  common  evils ;  but 
as  for  this  moil  finful  and  fhameful  unthankful- 
nefs,  thisdefpifin>  of  his  grace,  this  wofiil  unbe- 
lief, CSV.  it  ftares  them  in  the  'ace,  and  they 
know  not  well  how  that  will  be  got  done  away  : 
but,  believers  in  Chrift,  who  are  forrowful  and 
fadly  perplexed  on  this  account,  is  that  ycur 
cwn  way  ?  It's  tranfacred  on  Chrift's  fcore  with 
the  reft  ;  every  one  of  us  hath  turned  to  his  own 
way^  and  the  Lord  hath  laid  onhim  the  iniqui- 
ty of  us  ail  1  Oh  impregnable  ground  of  ftroog 
confo'ation,  which  is  as  gocd  news  from  a  jar 
country^   a  none- fuch  cordial  to  a  fainting  foul ! 

3.  Obferve  here,  That  a  believing  eletl,  cr  an 
ektt  believer,  will  not  only  be  fenfibU  of  fin  in  the 


Scrm.  16.  lfaiahft. 

general,  but  of  bh  ovtn  particular  and  peculiar 
finful  way  ;  or  thus,  It's  a  good  token,  when  folk 
U  k  n  t  only  to  fin  in  c.mmvn,  but  on  toeir  i>wn 
peculiar  finful  way ;  or  thus,  That  folk  fhould 
cenfider  their  finfulnefs,  not  only  in  commrn,  but 
in  particular,  with  its  feveral  aggravations. 
The  fcriptures  which  we  cited  before  do  confirm 
this,  as  Pfal.  18.  22.  Ikteped  my  ftlf  fnm  mine 
iniquity  ;  and  2  Cbron.  6.  29.  where  faith  Solo- 
mon, When  every  one }h all  know  his  own  fore  and 
bis  own  grief;  or  as  it  is,  I  Kings  8.  38.  The 
plague  of  his  own  heart.  This  implies  thei'e  two 
things,  1.  A  diftinftaggravat'ng  of  fin,  when  a 
man  not  only  looks  on  himfelf  as  a  fmner,  but 
looks  on  his  fin,  by  reafon  o?  feveral  aggravating 
circumftances,  as  being  above  and  beyond  the  fin 
of  others,  and  abhoreth  and  lotheth  jhimfelf  as 
the  chief  of  finners,  as  David  dcth,when  he  faith, 
Pfal.  ^i.Againfi  thee,  thee  only>have  1  finned:  he 
is  not  there  extenuating  his  fin,  as  if  it  were 
done  only  againft  God  ;  but  aggreging  his 
fin,  as  the  words  following  mew,  and  /  have 
done  this  evil  in  thy  fight;  as  if  he  had  faid,Thy 
concern  in  the  matter  d&th  moft  afFe&  and  afflict 
me  ;  Thou  loveft  truth  or  fincerity  in  the  inward 
parts  ;  but  I  have  been  (alas  !)  all  tl^?  time  jug- 
ling  and  greatly  playing  the  hypriclrijfe,  which 
makes  it  to  be  a  wonderful  great  evil.  And  Pfal. 
65.  3.  Iniquities  prevail  againfl  me  ;  and  as 
Paul  dcthjwho  calls  himfelf  the  chief  of  finners, 
1  Tim.  1.  15.  idly,  That  believers  before  con- 
verfion,  yea  and  in  refpecV  of  their  natural  incli- 
nation even  after  their  converfion,  are  wofully 
inclined  eachof  them  to  a  finful  way  of  their  own, 
called,  EccU  11.  the  way  cfa  mans  own  heart  : 
And  of  this  believers  would  be  fenfible,  not  on- 
ly of  their  finfulnefs  in  general,  and  of  their  par- 
ticular a&s  of  fin,  but  of  their  peculiar  finful 
.  ads  •,  and  that  for  thefe  ends  or  ufes. 

1 .  It  ferves  deeply  to  humble, and  to  pre'fsforth 
(to  fpeak  fo)  repentance  ;  when  we  confider  our 
own  way  to  be  finrul  beyond  others,  and  that  fuch 
and  fuch  a  man  hath  finned,  but  his  fin  hath  not 
fuch  aggravations  as  mine,  this  makes  the  foul 
to  blufh,  and  to  fay,  as  it  is  Pfal.  40.  12.  Innu- 
merable evils  have  compaffed  me  about,  mine  i- 
niquities  have  taken  hold  upon  me,fo  that  I  am 
mt  able  to  look  up  ;  they  are  mo  than  the  hairs  of 
mine  head,  therefore  my  heart  faileth  me  ;  he 
wonders  at  himiel£  how  a  man  can  be  fo  given  to 
fin,  and  every  day  to  add  one  new  finful  ftep 
to  another,  ard  never  to  weary  or  give  over  \ 
this  makts  him  to  b'uftvand  beafhamed,  as  it  is, 
E\eV.  16.63.  The  remembring  of  common  fins, 
and  of  this  and  that  particular  aft  of  fin,  will  not 
fo  cifeft  this ;  but  when  a  firmer  remembers,  thac- 


Verfe  6.  143 

fuch  a  fin  hath  been  his  own  may,  that  humbles 
and  itops  his  incut!)  exceedingly. 

2.  i  his  adds  a  peculiar nds  to  the  grace  of 
God  in  the  believer's  euxem,  and  makah  it  Co 
much  the  more  amiable  ard  admirable  to  him,  as 
it  is  with  Paul,  when-  he  laith,  1  Jim.  1.13,  &c. 
/  was  a  blasphemer,  and  aperfecutor,  and  inju- 
rious •,  neyerib'elefs  1  bta'mtd  mercy,  and  e 
grace  of  God  xoas  ex  ceding  abundant  t.vitrds 
me.  This  is  a  faithful  faying,  and  won  ■  J 
acceptation,  that  Jefu-j  L>>r;jt  dime  into  the  w 

to  favc  finners. cf  whom  I  nmthz  chief  hoavbe, 
this  caufe  I  obtained  m  >\y  that  ...  mc  he  might 
Jhew  firth  all  hng  fuffeiing.fr  a  pattern  to  them 
that fhould  hereafter  behrvs  n  him  :  I  was,  as  if 
he  had  faid,  lingular  in  finnin^,  but  grace  was  e- 
minentand  lingular- in  (hey  ing  m  .rcy,  and  hath 
call  a  copy  thereof  in  me  that  is  lingular!}'  emi- 
nent ;  the  peculiar  nets  of  believers  fin,  as  it  makes 
them  know  the  aggravations  of  it  beyond  others, 
fo  it  makes  them  exalt  grace  the  more. 

3.  It  ferves  fome  way  to  difcriminate  a  found 
believer  from  a  hypocrite,  and  a  right  fight  of 
fin  from  that  which  is  not  fo  :  It  is  not  fo  much 
to  know  that  we  are  finners,  for  the  light  of  a 
natural  conference  will  tell  men  that,  efpecialljr 
when  their  lives  are  fo  bad;  but  it's  more  to 
know,  and  rightly  to  take  up  the  peculiarnefs 
that  is  in  our  way  of  finning,  to  take  up  the  ma- 
ny windings  and  turnings  of  the  deceitful  heart 
in  following  of  fuch  a  iin  that  it  is  addicted  to  ; 
this  makes  a  believer  think,  that  there  is  no  bs- 
dy's  heart  like  his.  We  fee  ordinarily,  that  but 
very  few,  if  any  natural  men,  will  take  kindly 
with  the  peculiarnefs  of  their  way  of  finning  : 
and  even  when  they  will  take  with  this,  that 
they  are  finners  in  general  ;  yet  they  Ihun  to 
take  with  it,  that  they  are  given  to  fuch  a  fin- 
ful way  of  their  own,  and  with  the  particular 
turnings,  windings,  and  traverfings  of  their  own 
hearts  to  that  way  ;  but  fewwiil  grant  that  they 
are  given  to  defpifing  or  flighting  of  Cbrift,  to 
hvpocrify,  felf-feeking,  lying,  &c.  I  will  not 
be  peremptory  here,  to  fay  that  every  body  mult 
know  what?  is  their  own  one  peculiar  finful  way; 
for  fome  fee  fo  many  predominant  fins  in  them- 
felves.  that  hardly  can  they  pitch  upon  one  by  a- 
nother:Kor, upon  the  other  fide,will  Ipofitively 

.  fay,  that  they  are  all  graciousthat  fee  one  fin  by 
another  to  carry  fway  in  them.  But  thislfay,that 
this  contributes  much  for  the  humb'ing  of  the 
finner.and  for  the  exalting  of  free  grace*,  and  that 
the  believer  will  fee  many  windings  and  turnings 
in  and  to  their  own  way,that  others  who  are  not  -' 
believers  will  not  fee, -and  will  fee  one  predomi-' 


144  Ifaiab  $3. 

riant  after  another  ;  whereas  a  natural  man,  tho' 
he  complementingly  call  himfelf  the  chief  of  fin- 
ners,  yet  he  doth  not  really  think  himfelf  to 
be  fuch  ;  but  rather,  if  he  be  given  to  drunken- 
nefs,  to  filthinefs,  or  the  like,  be  will  readily 
caft  up  David  and  Lot,  or  fome  others  of  the 
faints. to  excufe  or  extenuate  it:  But  the  believer 
can  get  none  to  compare  himfelf  with  in  the  point 
of  finfulnefs  ;  Iniquities  prevail  ever  me ,  faith 
David  in  the  fingular  number  ;  but  when  he 
fpeaks  of  the  pardoning  and  purging  away  fin, he 
fpeaks  in  the  plural,  aftbeiating  others  with  him- 
felf, As  fcr  cur  tranfgreffuns,  thou  JhaJt  purge 
them  away,  Pfal.  65.  verfe  3. 

4.  Considering  our  finful  way,  as  the  occaflon 
of  this  tranfa<£tion,  and  of  the  lading  of  our  ini- 
quities upon  Chrift,  as  the  relult  of  it,  we  have 
this  fweet  Obfervation,  That  the  elett  are  confi- 
dered  in  the  covenant  of  redemption  as  foully  and 
vilely  finful,  and  with  all  the  aggravations  if 
their  fins  and  finful  ways  ;  fa  that  they  cannot  be 
fouller  and  more  vile  in  time, than  they  wer$  con- 
fidered to  be,  when  they  were  given  to  Chriji  to 
be  fatisfied  for  by  him.  How  were  they  then 
.  confidered  ?  The  text  tells  us,  events  ft  raying 
/keep  :  But  that  is  not  all,  they  are  confidered  as 
fuch,  who  have  had  their  own  peculiar  way  of 
ilraying  from  God,  and  have  turned  aflde  to  .and 
run  on  in  their  own  finful  way  :  thus  the  Lord 
confidered  the  ele&  in  the  covenant  of  redemp- 
tion, thus  Jefus  Chrift  confidered- them  in  the 
undertaking  for  them,  even  with  all  the  feveral 
aggravations  of  their  finfulnefs  ;  fo  that  they  are 
not,  nor  cannot  be  worfe  in  time,  than  they 
were' confidered  to  be  before  time  :  This  is  fo 
ordered  by  the  Lord,  for  thefe  ends,  1.  That 
juftice  might  be  diftin&ly.  exa&ly,  and  fully 
Satisfied ;  and  that  it  might  be  known  that  it  is 
fo,  he  would  needs  be  reftored  to  his  honour, 
to  his  declarative,  or  manifefted  honour  and 
fjlory,  which  fufFered  by  man's  fall,  and  by  the 
many  great  and  varioufty  aggravated  fins  of  the 
«le&;  and  would  have  his  juflice,  as  I  faid,  ful- 
ly fatisfied:  And  therefore,  as  there  is  a  volume 
of  a  book,  wherein  alf  the  ele&  are  written,  for 
whom  Chrift  fhould  fatisfy  ;  fo  there  is  a  vo- 
lume of  what,  and  for  what  he  mould  fatisfy, 
that  there  may  be  a  proportional  fatisfaction  and 
price   told  down  to  juftice 


Verfe  6.     -  Serm.27; 

may  have  a  more  full  view  of  the  way  of  grace, 
and  of  Chrift's  undertaking  for  them  ;  when  Je- 
fus Chrift  undertook  our  debt,he  had  a  full  view 
of  a  fum  he  was  to  pay,  he  knew  what  he  had 
to  pay  to  the  leaft  farthing,  and  what  his  peoples 
fins  would  coft  him;  and  yet  he  skarred  not  to 
engage  to  fatisfy,  but  did  fatisfy  according  to 
his  engagement  to  the  full.  4.  It's  alfo  ordered 
fo,  for  this  end,  even  to  confirm  the  believer's 
faith,  when  he  cometh  to  take  hold  of  Chrift, 
and  of  the  covenant :  And  when  this  objection 
mutters  within  him,  Dare  fuch  a  finful  wretch  as 
I  take  hold  of  Chrift,who  have  been  thus  and  thus 
polluted  with  fin  PYeSjfaith  the  textjfor  thefe  fins, 
lo  and  fo  aggravated,  were  not  unknown  to  the 
Father,  nor  to  the  Mediator,when  thou  was  bar- 
gained about :  Nay,  thefe  fins,with  their  aggra- 
vations,were  exprefly  confidered  in  the  covenant 
of  redemption  ;  and  there  is  no  fin  already  com- 
mitted, br  to  be  committed  by  thee  in  time,that 
was  not  confidered  before  time;  What  was  your 
pofture,believers,whenGodj>tfJJed  by, and  caft  the 
lap  or  Jkirt  ofhisJcve  .ver  you?  Were  you  not  caft. 
out  in  the  open  field*  wallowing  in  your  own  bloody 
with  your  navels  uncutjjaving  no  eye  to  pity  you? 
&c.as  it  is,E$ek.  16.  And  wherefore,I  pray,isthis 
fet  down  ?  but,as  to  let  you  know  that  ye  are  no 
worfe  in  time  than  ye  were  confidered  to  be  be- 
fore ye  had  a  being  ;  fo,  to  aggrege  the  love  and 
grace  of  God  in  Chrift,  and  to  draw  you  in  to 
him,  that  fince  God  and  Chrift  the  Mediator, 
in  the  tranfa&ion  about  your  redemption,  ftood 
not  on  your  finfulnefs,  ye  may  not  ftand  on  it, 
when  ferioufty  taken  with,  but  may  fubmit  to 
his  righteoufnefs,  and  fay,  Be  it  Co,  Lord,  I  am 
content  to  take  what  thou  freely  ofFereft.  And 
the  more  finful  and  loft  ye  be  in  your  felves, 
when  fuitably  aflfe&ed  therewith,  the  more  won- 
derful is  the  grace  of  God  in  the  plot  of  your 
redemption,  the  more  ftrong  is  your  coniolati- 
on,  and  the  greater  ground  of  believing  have 
ye ;  your  fins  do  not  furprize  God,  nor  the  Me- 
diator; the  bargain  was  made  before  your  fins 
were  committed,  and  therefore  the  price  mud 
reach  them,  even  when  they  are  all  fummed  up 
together  :  He  was  content  to  accept  of  them,  fo 
as  to  fatisfy  for  them  ;  and  bleffed  be  he  for  ever- 
more, that  accepted  of  the  bargain,  and  paid  the 
price  according  to  his  undertaking. 


2.  That  believers 

fi£X»  «S®5  ^S<5^  C©(»  iSXSft  V@CS»  ^)®i  Cg)Sft  WSCsft  ^S(^  ^SSfi  ^  ^®C^  CS«ft  CScSft  ^XS?»  4©3ft  W£>Sft  V@S?>  CSX»  CSXS^  teX»  ^©S?i  «S@) 
SERMON    XXVII. 

Ifaiah  liii.  <*>.  AH  we  UVe  Jheep  have  gone  aftray,  we  have  turned  every  one  to  his  own  way,  and  the 
Lord  hath  laid  on  him  the  iniquity  of  us  all. 

IN  the  former  verfe,  the  prophet  hath  aflferted       ning  to  the  people  of  God,  and  yet  fuch  truths 
the  moft  wonderful  truths,  and  very  concer-  as 


Serm.  27."  t  Ifaiab  $3.* 

as  will  not  be  eafy  got  digefted  by  natural  rea- 
fon.  1.  That  our  Lord  Jefus  was  put  to  fore  and 
fad  fufferings,  He  was  wounded  and  bruifed^c. 
5.  That  thefe  fad  futfvrings  were  for  us  the  e- 
le& :  It  was  for  our  fins,  and  what  was  due  to 
the  ele<5l  ;  he  was  made  to  bear  them,  He  was 
wounded  for  our  tranfgrejfions,  he  was  bruifed 
for  cur  iniquities.  3.  The  end  of  thefe  fufferings, 
or  the  efft&  that  followed  on  them  to  us,  pardon 
;  of  iin,  peace  with  God,  and  healing  •,  The  cha- 
Jfifement  $f  our  peace  was  on  bim3  and  by  bis 
flripes  we  are  healed* 

And  each  of  thefe  being  more  wonderful  than 
another,  therefore  the  prophet  goes  on   to  clear 
their  rife,  which  is  no  lefs  wonderful  ;    how  it 
came  to  pafs  that  he  fuffered,    and  fuffered  fo 
much,  and  that  we  have  iuch  benefit  by  his  fuf- 
ferings. It  could  not  (would  he  fay)  be  otherwife, 
but  it  behoved  our  Lord  Jefus  to  fuffer,  and  to 
fuffer  fo  much,  and  for  us  ;  neither  was  it  un- 
reaionable  that  it  fhould  be  for  our  benefit,  For 
joe  had  aU  like  left r  Jbeep  gone  aflray,  and  every 
cne  of  us  had  turned  to  his  own  way:  And  there 
was  no  way  of  relief  for  us,but  byChrift's  ftepping 
into  our  room,  and  interpofing  for  us,  and  inga- 
ging  to  pay  our  debt:  and  by  vertue  of  that  inter- 
pohtion  and  bargain,.  The  Lord  hath  laid  on  him 
the  iniquity  of  us  all :  And  therefore,   1.  Would 
ye  have  the  reafon  of  Chrift's  fo  great  fuffe- 
rings  ?  Here  it  is,  the  ele&  had  many  fins,  and 
he  interpofing  for  them,  their  count  was  fcored 
out,  and  they  were  reckoned  on  his  fcore.    2.  If 
the  caufe  and  reafon  be  asked,  How  it  came   to 
pafs  that  Chrift  fuffered  fo  much  for  us?    Here 
it  is ,    he  undertook  to  fatisfy  for  our  iniquities, 
and  God  imputed  them  to  him  :    Even  as  if  a 
dyvour  were  purfued,  and  one  fhould  flep  in 
and  be  cautioner    for  him,    and  being  enacted 
furety,  fhould  take  on  him  and  become  liable  for 
the  debt ;  the  exa&ing  it  of  him,  is  the  laying  it 
on  htm.  But,  3.  If  it  be  asked,  How  it  comes  to 
pafs  that  his  fufferings  become  our  healing,   and 
bring  peace  to  us  ?    It  is  anfwered,  It  was  fo 
tranfa&ed  and  agreed  upon  ;  he  was  content  to 
pay  all  our  debt,  and  the  Father  accepted  of  his 
payment  for  ours:  Our  bleifed  Lord  jefus  inga- 
ging  and  fatisfying,the  ele&  are  fet  free,  and  ju- 
stice betaketh  it  felf  to  him  as  the  more  refponfal 
Party.     This  is  the  fcope  of  the  words,  which 
tho*  but  few,  yet  exceeding  full  and  fignificant, 
as  holding     out  the    fountain   and  fundamen- 
tal    grounds  of  the  gofpel  ;    we  fliall  look  u- 
pon  them  in  thefe   three  refpe&s,  (1.)  As  they 
imply  a  covenant  and  tranfa&ion,  whereby  the 
clefts    fins    are   tranfa&ed  on    Chrift,    and  his 
righteoufnefs  is  made  application  of  to  them  j 


Vcrfe  6.  H5 

Chrift  undertaking  to  pay  tfleir  debt,  and  Jeho- 
vah accepting  thereof,  and  promifing  that  his  fa- 
tisfa&ion,made  for  the  behoof  of  the  ele<ft,  fhatt 
be  applied  to  them.  (2.)In  refped  of  the  effe&s, 
which  are  two  ;  which  tho5  they  feem  contra- 
ry, the  one  to  the  other,  yet  they  are  well  con- 
fiftcnt  together,  and  fubordinate  the  one  of-them 
to  the  other  :  The  ifl  is  juftice  on  Chrift's  fide; 
He  fatisfies  for  the  debt  due  by  the  ele&.  The 
id  is  of  mercy  and  grace  to  the  ele&,  which  is 
alfo  implied;  but,  comparing  thefe  words  with 
the  former,  it  is  very  clear  :  He  is  wounded  and 
bruifed,  and  they  are  healed ;  the  chaftiiement 
.  of  their  peace  was  on  him;  the  imputing  of  their 
debt  to  him,  makes  that  it  is  not  imputed  to 
them.(3.)In'refpect  of  the  influence  that  the  eter- 
nal covenant  hath  on  thefe  effects.  It  lays  down 
the  way  how  thefe  may  be  juftly  brought  about, 
which  is  the  fcope  of  all,  even  to  fhew  how  Je- 
fus Chrift,  being  the  innocent  Son  of  God,  and 
without  fin,  was  made  liable  to  the  debt  of  the 
elects  fin  ;  he  became  Cautioner  for  them,  and 
is  made  liable  on  that  account  to  fatisfy  for 
them .  It  clears  alfo  how  his  fufferings  flood  for 
theirs  ;  which  may  feem  to  be  unreafonable  and 
unjuft  amongft  men,  that  the  fufferings  of  an  in- 
nocent party  fhould  ftand  for  the  guilty :  It  was 
fo  articled  in  the  covenant  of  redemption,  that 
the  Son  as  Mediator  interpofing  and  undertak- 
ing to  pay  the  elects  debt,  the  Lord  Jehovah  the 
Creditor  fhould  not  reckon  it  on  their  fcore,  but 
on  the  Mediator's,  and  that  he  fhould  count  for 
it.  The  prophet  in  this  ver/tf,almoft,is  ftriking 
on  the  fweet  and  pleafant  firing  of  this  noble 
plot  and  contrivance  of  God  concerning  the 
redemption  of  elect  finners,  called  the  covenant 
of  redemption  ;  which  thefe  words,  confidered 
with  refpect  to  their  fcope,  do  in  all  the  parts  of 
it  clearly  hold  out :  And  therefore,  the  bearing 
of  it,  being  the  clearing  of  a  main  ground  of 
our  faith  in  reference  to  Chrift's  fufferings,  and 
to  the  way  how  they  are  made  forthcoming  to 
us,  and  withal  to  the  benefits  that  come-  cy  them 
to  us,  we  cannot  fpeak  too  much  nor  too  oftea 
of  it,  if  we  would  fpeak  of  it  fui'.ably  to  the 
paffing  excellency  of  the  matter. 

The  fir ft  Dottrine  fuppofed  here  is,  That  there 
is  an  eternal  covenant,  and  tranfattion  betwixt 
the  Lord  Jehovah  and  the  Mediator^  wherein  the 
whole  bufinefs  concerning  the  redemption  and 
falvation  of  the  eleft  is  contrived.  There  is  an 
eternal  covenant  paft  betwixt  God  and  the  Me- 
diator, wherein  all  that  is  executed,  or  will  be, 
concerning  the  elect,  till  the  day  of  judgment, 
was  contrived  j  there  is  nothing  relating  to  the 
U  elects 


H<5  ^     Jfaiah  "$3. 

•lefts  falvation,  tut  it  was  in  this  tranfactian 
exactly  contrived  and  laid  down,  eren  as  it  is  in 
time  executed  ;  and  it's  called  a  covenant  in 
fcripture,  and  we  call  it  To,  not  ftrictly  and  pro- 
perly, as  if  all  things  hi  covenants  among  men 
wers'in  it,  but  becaufe  materially  and  (ublUntial- 
ly  it  is  io,  and  the  refemblance  will  hold  for  the 
moil:  part  ;  the  Lord  having  laid  down  in  it  the 
plot  of  man's  falvation  in  a  legal  way,  lb  as  his 
grace  and  mercy  may  be  glorified,  and  his  ju- 
ftice  fatisfiedjhath  put  it  in  this  form,fo  as  it  may 
bear  the  name  of  a  covenant :  Vv  herein  wre  have, 
I  .Mutual  Parties,  the  Lord  Jehovah,  the  Party 
offended, on  the  one  fide;  'and  the  Lord Medial or , 
Him,  the  Party  engaging  to  fatisfy,on  the  other 
fide;  Which  fhews  the  freenefs  of  the  redempti- 
on of  the  elect  as  to  them,  and  the  certainty  of 
their  falvation  ;  and  withal,  the  immutability 
of  God's  purpofe,for  the  Parties  are  not  mutable 
creatures,but  on  the  one  fide  Jehovah^nd  on  the 
other  fide  the  Mediator,  tho'  confidered  as  to  be 
incarnate  and  the  Head  of  the  elect.  This 
whole  bufiriefs  bred  there,  to  wit,  in  the  counfei 
of  the  Godhead,  for  promoving  of  that  great 
end,  the  glorifying  of  the  grace  and  juftice  of 
God  in  the  elects  iaWation.  2.  Whereabout  is  it  ? 
It's  about  this  matter,  how  to  get  the  elect  fa- 
ved  from  the  curfe,  to  Which  on  their  forefeen 
fall  and  finning  they  were  made  liable  ;  redemp- 
tion neceffarily  prefuppofing  man's  fall,  and  the 
covenant  of  works,  to  which  the  certification 
and  threatning  was  added  ,Tbc  foul  that  fins  JliaH 
die  'y  and  the  elect  prefuppofedas  fallen. as  well  as 
others,  are  liable  to  the  curfe,  except  a  fatisfacti- 
on  for  them  do  interveen  ;  fo  that  the  elect  are 
confidered  as  having  fin,  and  as  being  in  them- 
felves  loll.  And  what  is  the  Lord  Jehovah  and 
the  Mediator  doing?  what  are  they  about  in  this 
covenant  ?  It's  how  to  get  the  punifhment  due 
to  the  elect  for  their  fins  removed  from  them. 
And  thefe  perfons,  us  all,  in  the  text,  are  all  the 
elect,  wherein  there  is  implied  a  particular  con- 
sideration of  them  that  are  defigned  to  life  and 
falvation,  and  a  particular  confideration  of  all 
their  fins,  and  of  their  feveral  aggravations,fhat 
there  may  be  a  proportion  betwixt  the  price  and 
the  wrong  that  God  hath  gotten  by  their  finning 
againfl  him.  3.  The  occafion  of  this  covenant, 
and  the  reafon  why  it  behoved  to  be,  is  holden 
forth  in  the  fir{r.words,/?#we  like  fheep  have  gone 
aflray£$  turned  every  one  of  us  unto  his  own  way: 
The  elecTas  well  as  others,  had  made  themfelves 
through  their  finning  liable  to  God's  wrath  and 
curfe,  and  they  were  uncapable  of  life  and  fal- 
vation till  the  curfe  was  removed  ;  and  fo  there 
is  a  leu  and  obstruction  in  the  way  of  the  cxecu- 


Verfe  6.  Serai  27. 

tion  of  the  decree  ok  election  (which  muft 
(land  for  the  glorification  of  God's  grace  and 
mercy,  primarly  intended  in  all  this  work)  and 
till  this  lett  be  removed,  the  glorification  ©f 
God's  grace  is  letted  and  obftru&ed  ;  For  the 
removal  of  which  obftruction,there  is  a  neceflity 
of  a  Redeemer,  for  the  elect  are  not  able  to  pay 
their  own  debt  themfelves  •,  now,  that  there  may 
be  a  Redeemer,  and  that  a  price  of- redemption 
maybe  laid  down,there  is-alfo  a  neceflity  of  a  co- 
venant, otherwife  the  Redeemer  cannot  be,  if  a 
tranfaetion  do  not  proceed,  on  which  the  Re- 
deemer's interpofing  is  founded.  4.  What  is  the  j 
price,  what  is  the  ftipulation,  or  that  which  the  \ 
Mediator  is  ingaged  to,  and  that  which  provo- 
ked juftice  required  ?  It  is  even  fatisfaetion  for 
all  the  wrongs  that  the  fins  of  the  elect  did,  or 
were  to  do,  to  the  Majdly  of  God.  Their  fins 
deferved  wounding  and  fmiting  ;  and  the  capi- 
tulation runs  on  this,  that  julHce  (hall  get  that 
of  the  Mediator,  that  th«  elect  may  be  Ipared.,- 
And  comparing  this  verfe  with  the  tbrmer,upon 
the  one  fide  our  Lord  jefus  gives  his  back  to 
bear  their  burden,  and  engages  to  iatisfy  for- 
their  debt,  and  to  undergo  the  punifhment  due 
to  them  ;  and  upon  the  other  fide,  Jehovah  ac- 
cepts of  this  offer  and  engagement,and  lays  over 
the  burden  of  their  debt  on  him  :  As  the  Medi- 
ator, inflates  and  enacts  himfelf  in  their  room 
for  payment  of  their  debt,  i'o  he  1  ays  it  on  him, 
and  accepts  of  it.  5.  The  end  of  this  great  tranf-  ' 
action,  to  wit,  of  the  undertaking  on  the  Medi- 
ator's fide^and  of  the  acceptation  on  the  Father's 
fide,  is,  that  the  elect  may  haye  pardon  and 
peace,  and  that  by  his  flripes  they  may  be  heal- 
ed ;  that  juftice  may  (pare  them,  and  purfue 
him  ;  and  that  the  difcharge  of  the  debt,purcha- 
fed  by  him,  may  be  made  forthcoming  to  them, 
as  if  they  had  paid  the  debt  themfelves,  or  had 
never  been  owing  any  thing  to  jultice. 

Hence  Deductions  may  be  made,holding  forth 
feveral  points  of  truth  •,  As,  i.  Concerning  the 
determinatenefs  of  the  number  of  the  elect.  2.  • 
Concerning  the  vertue  and  efficacy  of  the  price 
which  the  Mediator  hath  paid,  and  the  fulnefs 
of  his  fatisfaetion.  3.  Concerning  his  imputed 
•  righteoufnefs,  which  is,  or  may  be  called  the 
laying  of  his  righteoufnefs  on  us,  as  our  iniqui- 
ty was  laid  on  him:  He  is  counted  the  finner,by 
undertaking  the  elects  debt  •,  and  the  elect,  by 
receiving  the  offered  righteoufnefs  in  the  gof- 
pel,  are  accounted  righteous,  by  vertue  of  his 
fatisfying  for  their  debt.  4.  Concerning  the 
ground  and  matter  of  wonderful  foul- fatisfaetion 
and  rayifhment  that  is  here  j    that  God  ihould 

be 


Serm.  27.  IfaM  53- 

be  thus  minding  the  falvation  of  the  ele&,  and 
thus  contriving  and  ordering  the  work  of  their 
Redemption  ;  that  their  debt  fhall  be  paid,  and 
yet  nothing  (to  fpeak  fo)  come  out  of  their 
purfe  ;  and  that  by  (0  excellent  a  mean  as  is  the 
intervention  of  the  Mediator ;  and  that  this  fhall, 
notwithstanding  of  the  dear  price  paid  by  him, 
be  made  freely  forthcoming  to  the  ele&. 

Ufe  1.  O  1  Look  not  on  the  falvation  of  Tin- 
ners, and  the  bringing  of  a  finner  to  heaven, 
as  a  little  or  a  light  bufinefs  and  work  :  It's  the 
greateft  work  and  mod  wonderful  that  ever  was 
beard  tell  of;  yea,  it's  in  erfeft  the  end  of  all 
things  which  God  hath  made,  and  of  his  pre- 
ferving  and  guiding  the  world  in  the  order 
wherein  it  is  governed,  even  that  he  may  have 
_a  Church  therein  for  the  praife  of  the  glory  of 
.bis  grace.  We  are  exceeding  far  and  finfully 
wrong  in  this,  that  we  value  not  the  work  of 
redemption  as  becomes,  and  that  we  endeavour 
not  to  pry  into,  and  take  up  the  admirable  and 
deep  wifdom  of  God,  that  goes  along  and  ihines 
brightly  in  this  whole  contexture.  Who  could 
ever'  have  found  out  this  way,  when  the  elect 
were  lying  under  God's  curfe  and  wrath,  that 
then  the  Son  of  God  fliould  undertake  to  fatisfy 
for  them,  and  that  the  Majefty  of  God  fhould 
be  fo  far  from  all  partiality  and  refpe&  of  per- 
fons,-that  he  will  purfue  his  own  dear  Son  for  the 
.clefts  debt,  when  he  undertakes  it  ?  This  is  the 
rife  of  our  falvation,  and  the  channel  wherein 
it  runs !  O  rare  and  ravifhing  !  O  admirable  and 
amiable  !  O  beautiful  and  beneficial  contrivance! 
Blelled,  eternally  blefFed  be  the  Contriver. 

Ufe  2.  The  fecond  ufe  ferves  to  flirus  up  to 
ftudy  to  know  fomewhat,  and  to  know  more  of 
the  way  of  falvation,  under  this  notion  of  God's 
covenanting  with  the  Mediator  ,  not  thereby  to 
aftri&  God  to  man's  law  and  forms,  but  for  hel- 
ping us  to  the  better  and  more  eafy  up-taking  of 
thefe  great  things  ;  and  that  we  may  fee  that 
the  falvation  of  the  eleft  is  fure,  forafmuch  as 
it  it  is  laid  down  by  way  of  bargain,  tranla&ion 
or  covenant  betwixt  Jehovah  and  the  Mediator, 
whom  the  Lord  will  no  more  fail  in  performing 
the  promife  made  to  him,  than  he  hath  failed  in 
giving  the  fatisfaction  required.  This  would 
help  both  to  clear  and  confirm  the  faith  of  be-  - 
Hevers,  and  ftrengthen  the  hope  of  all  who  are 
fled  for  refuge  to  take  hold  of  him,  in  the  cer- 
tain expectation  of  thefe  things  engaged  for  in 
the  covenant ;  feeing  there  is  no  lefs  realon  to 
think,  that  Jehovah  will  be  forthcoming  to  the 
Mediator,  than  there  is  to  think  that  he  hath 
performed  all  that  he  engaged  himfelf  for. 

The  2d  thing  here  is,  the  native  effect  or  fruit 


Verfe  6.  \fi 

of  the  covenant,  and  that  which  the  praphet 
aims  at  ;  even  to  fhow  how  it  came  to  pafs  that 
Chrift  fufFered  fo  much,  becaufe  it  was  fo  cove- 
nanted, ftatute  and  ordained,  becaufe  he  was  by 
a  prior  contrivance  and  contract  fubftitute  with 
his  own  hearty  content  in  the  room  of  the  eleifc, 
who  had  many  and  great  fins  to  count  for;  whence 
obferve,  That,  by  vertue  of  this  eternal  cove- 
nant that  paft  betwixt  God  and  the  Mediator, 
the  eompleat  punifhment  that  was  due  to  all  the 
eleB  for  their  fins,  in  their  greatefl  aggravati- 
ons, was  laid  upon  Jefus  Chrifl.  Jehovah  laid  upon 
him  the  iniquities  of  us  all ;  this  is  frequently 
touched  on  in  this  Chapter^  as  particularly  in  the 
words  going  before,^  carried  our  fcrrows^he  was 
wounded  fcr  our  tranfgrejfions,  and  bruifed  for 
cur  iniquities, &c.3.r\&.  it's  fufficiently  confirmed  in 
the  New  Teftament,  as  2  Cor.  ^.'{He^who  knew  nt 
finywas  made  fin  for  us  ;  he  had  no  fin  in  him- 
felf, but  by  vertue  of  this  covenantee  was  made 
the  facrifice  for  our  fin,  and  made  to  bear  the 
puniihment  thereof;  and  Gah  3. 13.  He  hath  re- 
deemed us  from  the  curfe  of  the  lawy  he  himjelf 
being  made  a  curfe  fcr  us. 

There  are  two  words  which  we  fhall  a  little 
clear  in  this-doctrine ;  and,  fecondly.  Give  forae 
reafons  of  it  ;■  and  then,  thirdly x  We  fkall  fpeak 
to  fo  me  ufes  from  it. 

i/?.  For  the  two  words  or  things  in  the  doct- 
rine to  be  cleared,  they  are  thefe,  Ftrftp  What 
we  mean  by  this,  when  we  fay,  Iniquity  is  laid 
upon  Chrifr.  ?  The  fecond  is,  How  is  it  laid  up- 
on Chrift  ?  As  to  thefird,  when  we  lay,  Iniqui- 
ty is  laid  upon  Chrift.,  we  mean  thefe  things 
fhortly,  1.  That  our  Lord  Jefus  is  really  made 
countable,  and  liable  to  juiYice  for  thefe  iniqui- 
ties, as  if  they  had  been  his  own,  by  vertue  of 
this  covenant  ;  in  God's  juftice,  he  having  en- 
gaged to  pay  the  ele&s  debt,  his  engagement 
makes  him  liable  to  it.  2.  WTc  mean,  that  not 
only  our  Lord  Jefus  is  made  liable  to  our  debt, 
but  really  he  is  made  to  fatisfy  for  it  :  In  fhort, 
we  have  done  the  wrong,  but  he  makes  the  a- 
mends,  as  if  he  had  done  the  wrong  himfelf,  The 
]uft  fatisfies  fcr  the  unjufi ;  He,  in  whip"  mouth 
there  was  no  guile,  was  made  to  fatisfy  for  guilty 
finners,  as  if  he  had  been  the  gui.ity  perjon  uim- 
felf:  By  the  fins  of  the  elee%'Ood's  dec'aradve 
holinefs  fufFered  ;  creatures  malapertly  brake  his 
command,  and  his  juftice  was  wronged  ;  crea- 
tures topped  with  it,ro  fay  fo,  and  that  even  after 
the  curfe  was  pronounced,  and  after  they  had 
believed  the  devil  more  than  God:  But  our  Lord 
Jefus  comes  in  and  makes  the  amends,  and  the 
holinefs  of  God  is  vindicate  by  his  obedience, 
(J  2  %nd 


H$  Jfaiab  <>3. 

and  bis  juftice  vindicate  by  his  fufFering.    The 
e!e&  have  deferved  wounding,  but,  fays  the  Me- 
diator,Let  the  wounds  which  they  have  deferved 
come  on  me,  let  them  be    mine  ;   and   thus   he 
makes  reparation  of  the  wrong,and  the  amends, 
becaufe,  tho'  the  ele<ft  be  fpared,    yet  hereby 
the  Lord  is  known  to  be  as  really  and  as  much  a 
hater  of  fin,  and  as  juft  in  fulfilling  his  threat- 
rings,  as  if  the  e!e&  had  been  fmitten  in  their 
own  perfons,  becaufe  he  punilhed  fin  in  his  own 
Son  \  yea,  by  this  means  he  is  feen  fo  much  the 
more  to  be  holy,  fevere,  pure  and  fpotlefs:  And, 
that  the  Son  of  Godfweetly  fubmits  to  his  be- 
coming Wan,  and  to  thefe  terrible   fufFerings, 
for  fatisfying  divine  juftice  ;   Here,    O  here  the 
fpotlelhefs  and  feverity  of  the  juftice  of  God,  as 
alfo  the  greatnefs  of  the  glory  of  free  grace  and 
Love,  fhine  forth  confpicuoufly !  3. It  implies  this, 
That  really  there  was  a  converting  and  turning 
of  that  wrath,and  of  theie  fufFerings  proportio* 
nably  on  Jefus  Chrift,  which  juftice  was  to  have 
inflicted  on  the  ele&  eternally,  if  he    had   not 
interpofed  for  them  ;    and  that  altogether  in  a 
full  cup,propined  to  him,  and  put  in  his  hand  ; 
That,  which  would  have  been  in  fo  many  drops 
an  eternal  hell  to  ele&  finners,  is  made  to  meet 
en  him  in  one  great  fea ;  he  gets  it  to  drink  up, 
dregs  and  all  :  In  which   refpe&,  Gal.  3.  13.  he 
is  faid  t»  be  made  a  curfe  for  us.  The  Lord  will 
not  pafs  from  one  farthing  of  what  was  due  to 
kirn,  and  will  be  fatisfied  with  no  lefs  than  pro- 
portionable fatisfa&ion  to  that  which  was  due 
to  juftice  by  the  ele&  themfelves,  tho*  the  Sure- 
ty was  his  own  only  Son  :  Therefore  it  behoved 
Chrift  to  come  under  the  curfe,  in  which  fenfe  he 
is  faid  to  be  made  a  curfe  for  us  5    which  fuppo- 
feth  that  he  endured  the  fame  curfe  and  punifh- 
ment  due  to  the  ele&s  fins,  in  all   the  effcntials 
*f  it :  He  behoved  to  die,  and  to  have  his  foul 
feparatefrom  his  body  for  a  time,  and  for  a  fea- 
fon  to  want  in  a  great  meafure  the  comfortable 
manifeftations  of  God's  favour  and  prefence,  and 
to  have  wrath  purfuing  him,  and  to  have  hor- 
rour  feizing  upon  him  ;    tho*  our  b'leffed  Lord, 
being  fpotlefs  and  without  fin,and  having  a  good 
confeience,    was  not   capable  of  thefe  fomeway 
accidental  circumftanc^s,  of unbelief,finful anxie- 
ty and  defperation,  that  finiul  finite  creatures  are 
liable  to,  when  they  come  under  wrath. 

The  2d  word  or  thing  to  be  cleared  in  the 
alo&rine,  is,How  are  iniquities  laid  upon  Chrift 
Jefus  ?  In  three  refpe&s,  i.In  refpeft  of  the 
eternal  tranfa&ion  betwixt  Jehovah  and  him  as 
Mediator,  fuftaining  the  perfons  of  the  ele&  ; 
Even  as  one  man  hath  another's  debt  laid  on 
him,  when  by  a  law-fenten.ee  he  is  made  liable 


Verfe  6.  Semi.   27. 

to  it  •,  fo  is  Chrift  made  liable  to  the  ele&s  ini- 
quity, when  their  account  is  blotted  out,  and 
the  debt  as  it  were  written  down  in  his  account, 
to  be  fatisfied  for.     2.  In  refpect  of  juftice  pur- 
fuing him  for  it?  When  he  becometh  Cautioner 
and  full  Debitor  for  the  ele&,  he  is  put  to  pay 
their  debt  to  the  leaft  farthing ;  the  Lord  mufters 
up  againft  him  his  terrors,    and  commands  his 
/word  to  awake,  and  to  [mite  the  Man  that  is 
bis  Fellow.     But,  3.  and  mainly,  In  refptft  of 
his  a&ual  undergoing  the  curfe,  and  fufFering 
that  which  the  ele&  fhould  have  fo/Fered  j    for 
it  is  net  the  work  of  a  court  to  pais  a  fentence 
only,  but  alio  to  fee  to  the  execution  of  the  fen- 
tence ;  not  only  are  orders  given  to  the  fword 
to  awake  and  fmite,  but  the  fword  falls  on  and 
fmites  him  a&ually  ;    and  tho',  from  the  appre- 
henfion  of  the  anger  of  God,  asMan,  and  with- 
out the  fenfible  and  comforting  manfeftation  of 
his  Father's  love,    and  his  feemingly  forfaking 
him  for  a  time,  He  prayed,  lather,  if  it  be  p:jft~ 
ble}  let  this  cup  pafs  from  me  ;    yet  it  will  not 
be,  and  he  fubmits  moil  Jweetly  to  it  :    and  not 
only  is  the  cup  put  in  his  hand,  but  the  dregs  of 
wrath  are,  as  it  were,  wrung  out  into  it,  and  he 
muft  needs   drink  it  up  all  ;    which  manifeftly 
kythes  in  his  agony  in  thegarden,when  he  is  made 
to  fweat  blood  ;  and  in  his  compaint  (it  we  may 
fo  call  it)  My  foul  is  exceeding  fcrrowful,  and 
T»hat  flail  I  fay  ?  and  in  thefe  itrange  Words  ut- 
tered by  him  on  the  crofs,  My  Gid,  my  Gcd,wby 
haft  tbou  for  fallen  me  ?  All  \\  hich  tells  us  plain- 
ly, that  not   only  was  he  ena&ed   Surety,    and 
had  the  fentence  paft  on  him,    but  that   really 
he  fatisfied,  and  had   the  fentence  executed  on 
him;  that  in  his  foul  he  was  really  pierced  and 
wounded,  and  that  with  far  deeper  wounds  than 
theie  were  which  the   foldiers  by  the  fpear  and 
nails  made  in  his  body,  before  the  ele&s  dis- 
charge of  their  debt  could  be  procured  and  ob- 
tained.    What  it  was  more  particularly  that  he 
fufiFered,  the  following  words  hold  out  :     But 
it's  clear,  that  he  fufifered  really,  and   fufiFered 
much  ;  that  not  only  he  undertook  to  pay,  but 
that  he  was  a&ually  purfued,    and  made  to  lay 
down  the  leaft  farthing  of  whatever  was  due  to 
juftice  by  the  eleft  :  And  this  is  the  caufe  why 
thefe  words  are  brought  in  as   the   reafon  why 
he  fu/Fered  fo  much,  even  becaufe  fo  many  and 
fo  great  fins,  with  all  their  aggravations,  were 
laid  upon  him  ;  and  if  his  furrerings  were  not 
great,  and  undergone  for  this  end,  tofatisfy  for 
the  ele&s  debt,  that  they  might  be  fet  free,  the 
prophet's  fcope  would  not  be  reached,  neither 
would  there  be  a  fuitable  connexion  betwixt  the 
latter  and  the  foregoing  words.  At 


Serrm  27.  ?&**>  *3- 

As  for  the  id,  to  wit,  fome  Reafons  of  the 
'  do&rine  ;  we  Ihall  Ihortly  give  you  thefe  three, 
why  the  elects  fins  were  laid  on  Chrift,  and  put 
on  his  account,  and  why  he  was  made  to  un- 
derly  the  compleat  punifhment  of  them.,  by  ver- 
tue  of  the  covenant  of  redemption.  1.  Becaufe 
it  did  much  contribute  to  the  glory  oflGod  ;  for 
he  had  defigned  in  his  eternal  council,  that  his 
grace  fhould  be  glorified  in  the  falvation  of  the 
elect,  and  that  his  juftice  ihould  alfo  be  glorified 
in  punifhing  of  fin,  either  in  themfelves  ot  in 
their  Cautioner  :  And  as  free  grace  and  mercy 
mud  be  glorious  in  'aving  the  elect,  and  juftice 
in  being  Satisfied  for  their  fins ;  fo  it's  to  that  end, 
that  fince  the  elect  cannot  pay  their  own  debt, 
that  their  Cautioner  pay  it,  and  pay  it  fully  ; 
that  the  Lord3in  exacting  fatisfactiqn.  from  him 
in  their  name,  may  be  known  to  be  jufr.  2.  This 
way  makes  much  for  the  confirmation  of  their 
faith  5  for  what  can  juftice  demand,  that  it  hath 
not  gotten  ?  it  is  fully  fatisfied.  And  then  for 
their  confolation  :  Seeing  the  Father  put  his  own 
Son  to  furfer,  and  to  Co  great  fufFering  for  them, 
what  is  it  that  they  may  confidently  expect 
from  fuch  a  fountain?  3.  This  ferves  to  hold 
out  the  wonderfully  great  obligation  of  the  elect 
to  God,  and  to  the  Mediator  ;  for  the  greater 
their  fin  was,  the  more  he  fuffered  ;  the  greater 
their  debt  was,  the  more  he  paid  ;  and  they  are 
the  more  in  his  common,  and  the  greater  debtors 
to  him,  and  plight  the  more  to  love  him,  and 
their  duty  for  his  fake  :  As  it  is  faid  of  the  wo- 
man, luke  7.  She  loved  much,  for  much  was  for- 
given her ;  fo  this  way  of  paying  the  elects  debt, 
calls  and  ftrongly  pleads,  and  alfo  makes  way 
for  much  warm  and  tender  love  in  them  to  Je- 
fus  Chrift. 

In  the  id  place,  We  come  to  the  Ufes  of  the 
Dottrine  ;  To  which  I  fhall  premit  this  word  of 
defire  to  you,  That  ye  would  not  look  on  thefe 
things  as  taftelefs  and  unfavoury ;  for,had  we  not 
bad  thefe  precious  truths  to  open  up  to  you,  we 
fhould  have  had  no  meetings  to  this  purpofe,  no 
ground  to  fpeak  of  life  to  you,  nor  any  the  lead 
nope  or  expectation  of  life.  And  indeed  it  may 
be  fadly  regrated,  that  amongft  a  multitude  of 
profefling  people,  thefe  fubftantial  truths  of  the 
gofpel  are  fo  werfh  and  little  relifhing  to  the  mod 
part  ;  which  too  evidently  appears  in  the  uncon- 
cerned, wearying,  and  gazing  pofture  of  fome, 
and  in  the  flumbring  and  tleeping  ojf  others  in 
our  publickaifemblies  :  If  our  hearts  were  in  a 
right  frame,  half  a  word,  to  fay  fo,  to  this  pur- 
pofe, would  be  awakning  and  allarming  to  us  ; 
however  this  is  a  great  privilege  in  it  felf :  Hea- 
thens may  and  do  know  fomething  of  moral  dvi- 


Verfe  6.  149 

ties,  but  it's  a  privilege  which  we  have,  and  they 
want,  that  the  fundamental  truths  <  the  gofpel 
are  amongft  us,  and  not  amongft  them. 

The  \fi  Ufe  ferves  to  let  us  lee  the  brightnefs 
of  the  pjory  of  grace  and  truth,  of  mer zy  and 
juftice,  fhining  clearly  here  :  Can  there  be  any 
greater  mercy ,&  more  pure  mercy  thanthis,that 
the  Lord  fhould  be  gracious  to  finners,  and  to 
great  finners  >t  bat  had  turmd  every  one  if  them  to 
their  ovm  voay\  in  providing  a  Mediator.and  fuch 
a  iVediator  \  in  providing  fuch  a  help  for  them, 
and  laying  that  help  upon  On;  that  is  tttightyx  and 
that  he  Ihould  have  done  this  oC  his  own  b  ad 
(fo  to  fpeak  with  reverence)  when  the  elect 
were  in  their  fins,  and  when  there  was  nothing 
to  be  the  impuifive  or  meritorious  caufe  of  k  ; 
and  that  the  Father  fhould  have  laid  this  weight: 
of  punifhment  on  Chrift,  the  Son  of  his  love, 
and  purlued  him  at  this  rate  of  holy  feverit  v  or 
finners  debt  ?  O  wThat  grace  and  mercy  ih  s 
here  !  And,  2.  The  fpotlefs  juftice  of  God  d>zh 
alio  here  wonderfully  maniteft  it  felf:  O  how 
exact  is  juftice,  when  it  will  not  quit  a  farthing 
even  to  the  lecond  Perfon  of  the  Godhead,  when 
he  became  Man,  and  Man's  Surety  !  But  fince 
he  hath  put  himfelt  in  the  room  of  fmncrs,  thi 
Lord  maketh  all  their  iniquities  to  meet  ,n  bim  ; 
this  is  matter  of  admiration  to  men  and  angejs, 
to  confider  how  juftice  and  mer:y  run  in  one 
channel,  and  fhine  in  one  covenant,  the  one  of 
them  not  incroaching  upon  the  other. 

Ufe  2.  We  may  gather  from  this,  fome  infighe 
and  clearnefs  in  the  very  great  furiferings  of  ouc 
Lord  Jefus  Chriit  ;  for  thefe  things  are  here  put 
together,  1.  That  he  fufFered  for  all  the  elect, 
Us  all.  1.  For  all  the  fins  of  the  elect  and  for 
all  the  fins  of  the  elect  in  their  higheft  and  moll 
aggravating  circumftances  ;  the  particular  rec- 
koning of  them  all,as  it  were,  being  caft  up,  they 
are  all  put  in  one  (core.  3.  All  thele  meet  toge- 
ther in  a  great  fea  and  fhoke  upon  him  at  one 
time,  as  they  came  from  feveral  airths,  like  fo 
many  rivers  ;  or  they  were  like  fo  many  regi- 
ments, or  rather  armies  of  men,  all  meeting 
together  and  marihalled  to  fall  pell-mell  (to  fay 
Co)  on  him  ;  one  fin  were  enough  to  condemn, 
the  many  fins  of  one  is  more,  but  all  the  fins  of 
all  the  elect  is  mu:h  more  •,  they  defer ved  to 
havelyen  in  hell  eternally,  but  he  coming  in  their 
room,  all  their  fins  met  as  the  violent  preafs  06 
waters  on  him:  What  then  behoved  his  furfe- 
rings  to  be,  when  he  was  fo  put  to  it  for  all  the 
fins  of  all  the  elect,  and  that  at  once  ? 

Ufe  3.  We  may  gather  hence  a  juft  account  of 
the  truth  of  Chrift's  fatisfaction,  and  a  ground 


i<5o  Ifaiah  ^3. 

of  refutation  of  the  Socintan  error,  a  blafphemy 
which  is  mod  abominable  to  be  once  mentio- 
ned, as  if  our  Lord  had  fufYered  all  this,  only  to 
give  us  an  example,  and  as  if  there  had  not  been 
a  proportionable  fatisfaction  in  his  luiferin^s  to 
our  debt,  nor  an  intention  to  latisfy  juftice 
thereby  :  Every  verie  aimed,  not  to  fay  every 
word,in  this  chapter  refutes  this  ;  if  he  had  not 
fatisfied  for  our  fins,  why  is  he  faid  to  be  here 
on  the  matter  put  in  our  room  ?  And  if  ■  his  Of- 
ferings had  not  been  very  great,  what  needed 
the  prophet  to  fhew  the  reafon  of  his  great  Of- 
ferings, in  all  the  fins  of  the  eleA  their  meeting 
on  him  ?  There  was  fure  a  particular  refpecl 
had  to  this,  even  to  foew,  that  the  meet- 
ing of  all  thefe  fins  of  all  the  ele&  together 
upon  Chrift,  did  caufe  and  procure  great  and 
extreme  fufferings  to  him  ;  he  furFered  the  more 
that  they  had  fo  many  fins,  feeing  their  msmy 
fins  are  given  for  the  caufe  of  his  fo  much  fui- 
fering. 

Ufe  4.  Here  is  great  ground  of  confolaron  to 
believing  fmncrs^Outof  this  eater  comes  mtat^and 
cut  of  this  ftrong  comes  fweet ;  the  more  fharp 
and  bitter  thefe  lufFerings  were  to  Chrift,  the  re- 
port of  them  is  in  fome  refpeft  the  more  fa.vory 
and  fweet  to  the  believer,  whofe  effectual  cal- 
ling difcovers  his  eledtion.  And  indeed  I  can- 
not tell  how  many  grounds  of  confolation  be- 
lievers have  from  this  doctrine  ;  but,  1.  If  they 
have  finned,  there  is  here  a  Saviour  provided  for 
them.  '  2.  This  Saviour  hath  undertaken  their 
debt.  3.  He  hath  undertaken  it  with  the  Fa- 
ther's allowance.  4.  As  he  hath  undertaken  it,  fo 
the  Father  hath  laid  on  him  all  their  iniquity. 
5.  All  the  ele£  come  in  here  together  in  one 
roll,  and  there  is  but  one  covenant,  and  one 
Mediator  for  them  all  ;  the  fin  of  the  poor  bo- 
dy, of  the  weakeft  and  mcaneft,  is  transacted  on 
lrim,  as  well  as  the  fin  of  Abraham  that  great 
friend  of  <^od,  and  Father  of  the  faithful  ;  and 
thefalvatiorvof  the  one  is  as  fure  as  the  falvati- 
on  of  the  other  :  All  believers,  from  the  ftrong- 
eft  to  the  weakeft,  have  but  one  right  or  char- 
ter to  heaven,  but  one  holding  of  the  inheri- 
tance. 6.  The  Lord  hath  laid  on  him  all  the  ini- 
quities of  all  the  elect,  with  a  particular  refpect 
to  all  their  aggravations,  and  to  ail  the  feveral 
ways  that  they  have  turned  to  firf;  their  ori- 
ginal fin,  and  their  actual  tranfgreflions,  with 
their  particular  predominants,as  to  their  punifh- 
ment:  And  there  is  reafon  for  it,becaufe  the  elect 
could  not  latisfy  for  the  leaft  fin  ;  and  it  is  ne- 
ceflary  for  the  glorifying  of  grace,  that  the  glo- 


Vcrfe  6#         ,     „   ,    .  Serm-  27. 

ry  of  the  Work  of  their  faVation  be  not  halfed 
but  folely  and  finglely  afcribed  and  given  to  Godj 
and  therefore  the  fatisfaction  comes  all  on  the 
Mediator's  account,  and  none  of  it  on  theirs.  7. 
All. this  is  really  done  and  performed  by  the 
Mediator,  without  any  fuit  or  requeft  of  the 
elect,  or  of  the  believer,  or  at  lead  as  the  pro- 
curing caufe  thereof:  He  buys  and  purchafea 
what  is  needful  for  them,  and  pays  tor  their 
difcharge  ;  and  they  have  no  mojreto  do,  but 
to  call  tor  an  extract,  and  to  take  a  fealed  re- 
mifTion  by  his  blood  ;  the  application  where- 
of, the  Ufes  that  follow  will  give  occafion  to 
fpeak  to. 

[Tfi  ^.Sxrice'itisfo,  then  none  would  think 
little  offm ;  which  checks  the  great  prefumption 
that  is  a:_iongft  men  and  women,  who  think 
Jitt'e  and  light  of  fin,  and  that  it  is  an  eafy  mat- 
ter to  come  by  the  pardon  of  it :  1  he)  think 
there  is  no  more  to  do,  but  barely  and  bauehly 
to  conrefs  they  have  finned,  arid  to  lay,  God  is 
merciful  ;  and  hence  they  conclude,  that  God 
wNl  not  reckon  with  them  :  i3ut,  did  he  reckon 
with  the  Mediator,  and  that  io  holily.rigidh  and 
feverly  too  ;  and  will  he,  think  ye,  lpare  you  ?  If 
he  dealt  fo  with  the  green  tree,  what  fiall  become 
cf  the  dry  ?  Be  not  deceived,  God  will  not  be 
mocked. 

And  therefore,  6.  As  the  clofe  of  all,  See  here 
the  abfolute  necellity  of  fharing  in  thrift's  fat  is- 
faclrion,  and  of  having  an  intereft  therein  by 
this  covenant  derived  unto  you,  eife  know  that 
ye  muft  count  for  your  own  fins  ;  and  if  fo,  wo 
eternally  to  you:  Therefore  either  betake  your 
felves  to  the  Mediator,  that  by  h:s  eye-falve  ye 
hiay  fee,  that  by  his  gold  ye  may  be  enriched, 
and  by  his  garments  yemay  be  clothed,  that  the  " 
fhame  of  your  naked nefs  do  not  appear  ;  and  that 
ye  may.  by  being  juftified  by  his  knowledge, 
be  free  from  the  wrath  to  come  ;  or  otherwife  ye 
muft  and  fhall  ly  under  it  for  ever. 

Thus  ye  have  the  fulnefs  of  God's  covenant 
on  the  one  fide,  and  the  weightinefs  and  terri- 
blenefs  of  God's  wrath  on  the  other  fide,laid  be- 
fore you  :  If  ye  knew  what  a  fearful  thing  his 
wrath  were,  ye  would  be  glad  at  your  hearts  to 
hear  of  a  Saviour,  and  every  one  would  run 
and  make;  hafte  to  be  found  in  him,  and  to  fhare 
of  his  fatisfaction,  and  to  be  fure  of  a  dif- 
charge by  vertue  of  his  payment  of  the  debt  ; 
and  they  would  give  all  diligence  to  make  fure 
their  calling  and  election,  for  that  end.  The 
Lord  himfelf  powerfully  perfwade  you  to  do 
fo. 

SERMON 


sermon  xxvm. 

Ifaiah  liii.  7.  He  was  cppreffed,  and  he  was  afflicted,  y%t  he  opined  net  his  mouth  \  he  is  brought 
as  a  lamb  to  the  flaughter,  and  as  a  Jbeep  before  her  Jhearers  is  dumb,  fo  hi  opened  not  bis 
mouth, 

•t»Ho'  the  news  of  a  differing  Mediator  fee m 


to  be  a  fad  lubje&,  yet  it  hath  been,  is, 
arid  will  be,  the  great  fubjeft  of  the  gofpel,  and 
of  the  gladell  tidings  that  ever  finners  heard. 
This  being  the  great  thing  that  they  ought  in  a 
fpecia!  manner  know,  even  Jefus  Cbrifl  and  him 
crucified  ;  the  prophet  here  takes  a  fpecial  de- 
light to  infift  on  it,  and  in  one  verfe  after  ano- 
ther hathfome  new  thing  of  his  fufferings. 

Having  in  the  former  verfe  fpoken.to  the  oc- 
casion, ground  and  rife  of  his  fufferings,  to  wit, 
the  ele&s  itraying  like  iheep,  their  wandring 
and  turning  every,  one  to  his  own  way,  and 
the  Lord's  laying  on  him  the  iniquity  of  them 
all:  The  elect  that  were  given  to  Chrift-,  being 
naturally  at  an  enmity  with  God,  and  having 
run  on  in  the  courfe  oi  their  finful  nature  to  the 
provoking  of  God  ;  and  there  being  no  way  for 
them  to  efcape  the  wrath  which  by  their  fins 
they  had  deferved,  till  the  Lord  found  out  this 
mids,  to  wit,  the  fecond  Perfon  his  interpofing 
as  their  Mediator  and  Surety,  and  engaging  to 
pay  their  debt  ',  on  which  followed  the  imput- 
ing of  all  their  iniquities  to  him,  according  to 
the  tranfadtton  made  about  them  ;  which  trans- 
action being  laid  down  as  we  have  heard,  the 
prophet  proceeds  to  fhew  Chrift's  executing  and 
performing  of  the  tranfaction.  And,  becaufe  - 
it  might  be  thought  that  it  was  fo  great  a  mat- 
ter as  could  have  much,  fad  and  fare  fuffering 
following  upon  it,  to  take  on  all  our  iniquities  ; 
he  anfwers,  that  notwithftanding  of  all  that,  yet 
he  took  them  on,  and  that  very  willingly  and 
cheerfuliy;  Or,  becaufe  it  might  be  thought, 
that  the  former  words  look  as  if  God  had  laid 
the  punifhment  o[^  our  iniquity  on  him,  and 
that  he  had  not  taken  it  on  himfelf,  the  prophet 
tells  us  that  it  is  nothing  fo,  but  that  there  was  a 
mutual  covenant  betwixt  God  and  the  Media- 
tor, arid  that  the  Mediator  was  as  well  content 
to  bear  the  iniquity  of  the  elect,  as  the  Father 
was  content  to  lay  it  on  him  ;  and  that  tho'  he 
was  exacted  upon,  oppreffed,  afflicted,  andfuf- 
fered  (ad  flrokes,  yet  he  rewed  not  the  bargain, 
but  went  on  refolutely  in  paying'the  ranfom  of 
the  elect,  as  fingly  as  ever  a  iheep  went  to  the 
.  (laughter,  or  as  it  is  dumb  be  fire  the  jhearer,  fo 
be  opened  not  his  m:uth  to  fpeak  againft  it. 

There  are  three  things  afTerted  here,  that  ferve 
to  make  up  the  fcope,  fuppofing  the  tranfacti- 
on to  have  gone  before,  i«  The  father's  exacting 


the  elects  debt  of  the  Mediator.  2.  The  Me- 
diator's yielding  and  fatisfying.  3.  The  manner 
how  he  did  it,  willingly,  readily  and  cheerfully* 
W-e  fhal  firft  open  the  words  a  little,  and  then 
fpeak  to  fome  doctrines  from  them,  referving 
the  ufes  to  the  cloie  of  all. 

vfl\  Where  it  is  faid,  he  was  opprejf?d,the  words 
fignify  to  exalt  \  and  we  find  it  three  wa)s  ap- 
Hed  in  fcripture,  I.  To  the  exacting  of  tribute, 
2  Kings  23.  33.  where  it  is  faid,  Thai  Pbaroab- 
Necbob  put  the  land  to  a  tribute  of  an  hundred 
talents  of  filver,  and  a  talent  of  gold  ;  it's  the 
word  that  is  here.  2.  Sometimes  it's  applied 
to  the  exa fling  cf  debts ;  as  when  a  man  is  put 
to  the  horn,  and  caption  and  imprifonment  fol- 
lows upon  it:  SoDeut.  15.2.  When  the  Lord 
tells  his  people,  the  creditor  fo  all  not  exait  cf  his 
neighbour,  nor  of  his  brother,  in  the  year  of  re- 
leafe.  3.  It's  applied  to  the  exacting  of  labour , 
as  I  fa,  58.  3.  Te  exalt  all  your  labour  •,  and  Exod. 
1.  11.  the  word  Task-maflers  comes  from  the 
fame  root^this  being  the  ordinary  fignification  of 
the  word,  it's  turned  here  cpprejfwg  figuratively, 
becaufe  fuch  exa&ers  and  task-malters,  in  their 
rigorous  ufage  of'  thefe  whom  they  exact  upon, 
are  often  oppreflive:  And  there  being  no  noun 
prefixed  to  the  words  in  the  oiiginal,  they  may 
(land  as  well  thus,  It  was  exacted  of  him  ;  Thac 
which  he  was  engaged  to  pay.  he  was  fully  ex- 
acted upon  for  it,  to  the  lealt  farthing  :  Or  take 
the  words  as  they  ftanctherc,  he  was  oppreffed, 
that  is,  (as  we  ufe  to  ipeak^flrejfed  or  diftreffedy 
for  our  debt  ;  he  was  not  only  engaged,  but  ac- 
cording to  his  engagment  he  was  put  ham  to  it, 
to  fatisry.  idly,  It  is  laid, He  was  afflicted,  which 
is  icm^times  rendered  to  anfxoer :  And  thefe 
two  agree  very  well  together,  he  was  exacted  u- 
pon,  and  he  anfwered  the  debt ;  as  when  a  bill 
of  exchange  for  fuch  a  fum  is  drawn  upon  a  man, 
and  heaniwersit :  And  this  expofition  runs  wrell 
and  fmoothiy  with  the  wcrds  following,  Tst  h& 
cpened  not  bis  mouth,  he  ufed  no  defence  to  ex- 
clude or  fhift  the  debt ;  he  faid  not  that  it  was 
not  his,  but  he  anfwered  it  indeed,  and  in  a  word 
faid  nothing  to  the  contrary.  Or,  taking  the 
words  as  they  here  ftand  tranflated,  He  was 
afflicted,  they  fignify  the  effect  that  follows  on 
his  being  exacted  upon  ;  Though  it  brake  him 
not,  yet  it  brought  him  very  low,  even  to  an 
an  afflicted  condition.  The  id  thing  is,  That 
though  he  was  brought  thus  low,,  and  though  it 

was 


1^2  lfalab  $j* 

was  not  for  his  own,  but  for  other  fo:ks  debts 
(which  ufually  troubles  men  moll)  Tet  be  opened 
not  his  mouth  ;  to  fhew  his  wonderful  conde- 
fcendency,  and  the  great  love  from  which  it 
ilows,  he  paid  the  elects  debt  with  as  good  will, 
and  as  pleafantly,  as  if  it  had  been  his  own  pro- 
per and  perfonal  debt ;  tho'  he  was  the  £ 
God,  and  God  equal  with  the  Father,  and 
might  have  brought  legions  of  angels  to  deftroy 
his  enemies,  yet,  as  the  iamb  brought  to  the 
/laughter,  and  as  the  Jheep  before  the  Jhearer  is 
dumb,  fo  be  opened  net  his  muutb*  And  it  may 
be,that  there  is  not  on'y  here  relation  or  r-  (peel 
had  to  the  fheep,  as  it  is  an  innocent,  harmless, 
fimple,tradFable  creature,  and  not  untoward  and 
refradFory,  as  a  bull  or  ox  ufeth  to  be  ;  bat  aifo 
refpeel:  had  to  it,as  it  was  made  ufe  of  in  the  ia- 
crifices  :  And  fo  the  meaning  is,  He  yielded  his 
life  willingly,when  none  could  take  it  from  him, 
for  performing  the  indenture,  to  fay  fo,  and  for 
fatisfying  the  tranfa&ion  paft  betwixt  Jehovah 
and  himJ/ 

So,  having  fhown  you  how  it  comes  to  pafs, 
that  Chrift  fufFered,  and  fuffered  fo  much,  and 
was  brought  fo  low  under  fufFering  ;  and  having 
told  that  he  was  engaged  to  pay  the  eledFs  debt, 
and  that  the  Father  had  laid  their  iniquities  on 
him  ;  left  any  might  think  "that  the  Father 
Would  have  fpa£ed,.hi^t)wm|S on,  No,  faith  the 
prophet,  He;  ivgs  ^ppr'&jjh^l^d  not  only  ^o,  but 
ajftifted  and  bujrjf&fed  :  v*n£left  it  fhould  have 
been  thought  that  the  Lord^jehovah  had  better 
jwill  to  the  bargain  than'tfre^Mediator  had  ;  it 
'  <is  added,  that  he  did  fatisfy  the  debt  as  willing- 
ly as  the  Father  laid  it  on  him,  as  thefe  Simili- 
tudes made  ufe  o£  plainly  hold  forth. 

Take  thefe  Obfervatuns  from  the  words,     i. 
That   our  Lord  Jefus>    having  entred   himfelf 
%  Surety  for  finmrs,  vo as  really  put  at^and  juftice  ex- 
•    atledthedebt  of  him,  which  he  had  undertaken 
j     and  engaged  to  pay.     Read  the  whole  ftory  of  the 
'  J    g°fpel5  and  it  will  make  out  this :    It's  faid  by 
himfelf,  Luke  24.  It  behoved  the  Son  of  man  to 
/uffer  thefe  things,  and  then  to  enter  into  his  glo- 
ry: he  mull  needs  go  to  Jerusalem  and  furFer: 
And  when  the  cup  is  in  his  hand,  and  his  holy 
humane  nature,  having   a  finlefs  fcarring  at  it, 
makes  him  pray,   Father,  if  it  be  pojfible,  let  this 
tup  pafs  from  me,  yet  feeing  here  was  a  necefli- 
ty,  that  either  he  fhould  drink  it,  or    that  the 
elecF  fhould  perifh;   in  the  very  next  words,  he 
fweetly  fubjoins.  Not  my  will,  but  thy  will  be 
done  :  and  fo  hotly  and  hardTy  he  was  purfued  by 
juftice,  that  he  rnuft  needs  come   to  the  curfed 
ceath  of  the  crofs,  and  actually  die  \  and,  as  if 
death  had  gotten  a  piece  of  dominion  over  the 


Verfe  7.     <  5erm.  2$. 

Lord  of  life,  he  is  laid  in  the  grave:  So, Zecb. 
1  ;.  the  Lord  faith,  Awake,  0  fword,  againfi 
my  Shepherd,  and  againfi  the  Man  that  is  my 
Felhw,  fmite  tbe  Shepherd  ;  where  we  fee,  that 
when  the  good  Shepherd  and  great  Bifhop  of 
fouls,  hath  undertaken  for  the  ele#s  debt,  ju- 
ft.ee  gives  a  commifiion  as  it  were  to  its  own 
holy  nvenge,  to  purfue  the  Man  that  is  God's 
Fellow  for  that  debt.  That  which  we  defign  to 
confirm  in  the  do&rine,  is  not  only,  that  our 
Lord  Jefus  fufFered,  but  that  his  fufFering  was  by 
juftice  its  exacting  of  him  the  debt  of  the  elects 
iin,  according  to  the  engagement  that  he  came 
under  to  the  Father  :  For  the  fcope  is  to  fhew, 
not  only  that  he  fufFered  fo  great  things,  as  op- 
preifed  and  brought  him  very  low  ;  but  alfo  that 
he  was  put  at  by  juftice,  in  thefe  fad  fufFerings, 
to  pay  the  debt  that  he  had  taken  on.  For  con- 
firming and  clearing  of  this  a  little,  ye  may 
confider.  1.  The  titles  which  he  gets  in  fcrip- 
ture,  he  is  called  the  Cautioner  or  Surety  of  tbe 
better  teflament,  or  covenant,  Heb,  7.  ..?.  and 
by  that  title  he  is  fhewed  to  be  inflated  in  our 
room,  and  anfwerable  for  our  debt:  And  he  is 
called  the  Lamb,  that  takes  away  the  debt  of  fin, 
by  tbe  facrifice  of  himfelf ';  he  ftepped  in  into 
our  place,  and  kept  off  the  ftroke  of  the  fword 
of  juftice  that  would  have  lighted  on  us,  bad  he 
not  intcrpofed.  2.  Confider  the  titles  which  his 
fufferingsand  death  grts,  Heb,  9.  12.  He  is  faid 
to  pur  chafe  (to  wit,  by  it)  eternal  redemption 
for  us.  And  Rom.  3.  24.  we  are  faid  to  be  ;"«/?*- 
fied  through  the  redemption  that  is  in  Jefus:  We 
were  flaves  to  the  devil,  fubjedt  to  the  curfe,  de- 
cerned &  adjudged  to  furFer  for  the  wrongs  that 
we  had  done  to  juftice  :  And  his  fufFering  is  cat-' 
led  redemption,  becaufe  as  the  man  that  redeems 
the  captive,  gives  a  ranfom  for  him ;  fo  he  inter- 
pofed  and  paid  a  ranfom  for  us  :  It's  fo  called  a 
propitiation,  1  John  2.  2.  He  is  the  propitiation 
for  our  fins,  to  wit,  pleaiing  to  God,  and  accept 
ted  cf  him  in  the  room  of  all  the  elect ;  and  this 
wrord  propitiation,  as  it  fuppofeth  God's  being 
difpleafed  with  the  elecF  before  Chrift's  fatisfa- 
cFion,  fo  it  plainly  holds  forth  his  being  well 
pleafed  with  them  on  the  account  of  his  fa- 
tisfadtion.  3.  Confider  thefe  fcripturts  that 
fpeak  not  only  of  Chrift's  furFerings,  but  of  their 
end  and  fcope,  even  the  drawing  of  him  down 
(to  fpeak  fo)  into  the  elecFs  room,  as  u.  ^  of  this 
chapter,  He  was  wounded  for  our  tranfg)tfficnsy 
&c.  He  got  the  ftroke^  and  wre  got  the  cure. 
Cor,  5.21.  He  was  made  fin  for  usy  who  knew  no 
fin,  that  we  might  be  made  the  rigbtecufnefs  of 
God  through  him  :  We  are  finners,  and  Chrift  is 


Serai.  2%.  Jfaiab  <3. 

*o  purchafe  righteoufnefs  to  us  ;    and  the  way 
how  he  doth  it,  is  by  ftspping  in  into  our  foom, 
And  becoming  our  Cautioner,  and  he  engages  as 
Surety:  the  law  wins  at  him  on  that  ground  i  £>, 
Cal.  3.  13-  H'  hath  redeemed  us  frcm  the  curfe 
if  the  U-ts.by  being  made  a  curfe  for  us:  we  were 
under  the  curie,  and  liable  to  be  purfued  by  it  ; 
•nd  our  Lord  Jefus  becomes  a  curie,  to  deliver . 
us  from  it.     Conhderirig  then  the  end  of  God's 
covenant,    which  is  to  glorify  his  juftice  and 
grace,  tbatfinners  may  know  it  is  an  ev.l  thing 
to  fin  and  depart  from  God,  and    that  Brace  is 
a  very  coftly  thing,    where  unto  he  hath  made 
accefs  through  the  vail,  which  is  his  fleih  ;  and 
confidering  Chrift's  undertaking,  without  which 
they  could  not  be  let  free,  it  could  not  be  other- 
wife.    This  is  a  truth  that  hath  in  it  much  of 
the  marrow  or  the  goipel,    and  tends  much  to 
humble  us,  and  is  alfo  very  much  for  our  com- 
fort :  What  was  juftice  fee-king  or  Chrift  when 
he  iuffered  and  was  in  an  agony  ?  If  thou  beeft 
a  believer   or  an  ele&  fmner,    it  was  even  ex- 
acting thy  debt  of  him  ;  and  would  it  not  affect 
an  ingenuous  debitor  to  fee  his  cautioner  drag- 
ged, haled,  and  hurried  to  prifon  for  his  debt  ? 
Even  fo,  if  we  could  look  on  Chrift's  fufferings 
as  fo  many  fummons  and  purfevants  arrrefting 
him  for  our  debt,  it  could  not  but  arre&  us  with 
much  forrow  for  our  fins,  that  brought  him  to 
this,  and  with  much  love  to  him,  who  was  con- 
tent to  be  fo  dealt  with  for  them  ;  and  no  doubt 
this  is  one  of  the   reafons  why  he  will  have  his 
death  remembred  till  be  ame  again,  even  that 
we  may  fee  cur  obligation  to  him,  and  be  fuita- 
bly  affected  with  it. 

idly,  Obferve,  That  the  debt  of  the  eletlsfins 
*> as  fever ely  and  with  holy  rigidity  exafted  of 
Cbriftto  the  very  full  worth  cr  value.  This  pro- 
ceeding was;as  to  Chrift,by  way  of  juftice-,  whe- 
j  t her  we  look  to  the  purchafe  that  he  made,  to 
wit,  the  elects  fouls,  he  laid  down  as  good  in 
their  room  ;  or  whether  we  look  to  a  tranfaction 
or  bargain  going  before,  whatever  was  in  the 
flipulation,  he  paid  and  fatisfied  to  the  full, 
nothing  was  remitted  or  given  him  down  5  or 
whether  we  look  to  the  curfe  due  to  the  elect, 
that  was  inificted  on  him,  and  he  himfelf  was 
made  a  curfe  for  us,  looking  on  the  curfe  /imply 
as  penal,  and  what  was  bitter  in  it,  which  mews 
his  condcfcendency  in  his  fufferings  fo  much 
the  more. 

3d/jsObferve,TW  our  Lord  Jefus  rvas  brought 
exceeding  low,  while  the  debt  of  the  eleft  was 
txa&ed  of  him  :  He  was  put  to  exceeding  fore 
affliction,  much  ftraitned  and  ftrefled  by  the  ju- 
ficc  of  God  exacting  of  him  the  debt  due  br 


Verfc  7.  153 

elect  finners.  We  fpoke  to  Tome  words  before, 
which  tare  out  this,  u$*be was wrunded  bruiftd, 
cbaftifed&'z.  and  now  we  fee  the  circa  here,wbeil 
juftice  puts  bun  to  :t;  a  ter  he  hath  taken  on  the 
deot,  heib  tried*  fti  p^.a  as  i:  7  ere  to  the  skin, 
pinched  and  diftreiTed,ere  :.e  got  it  paid:  if  we 
coniidcv  our  Lord  Jefus  as  G<  d.ht  is'r._  ther  lefs 
nor  more  pinched,  being,  fo  confide  red,  utterir  ■ 
incapable  c;-  an)  fuch  thing  ;  but  ii  w.  look  on 
him  as  .  Ian,  <;od  much  with- 

drawing from  nfluence  or    is  comfor- 

ting prefence,  while  be  hath  the  cup  or  wr?.th  in 
}.h  hand,  fo  fie  is  wedjnglpw,  and 

factlj  afflMftccL  And  theie four  con:iderations(un- 
der  which  we  may  fee  him  payng  ourdebt)may 
clear,  it,   1.  That  he  laid  aifide  the  g'ory  which* 
betorc  the  World  Was,    he  had  With  the  Father, 
for  a  time  \  which  therefore,  that  it  may  be  re- 
fiored  to  him  again,he  prayeth,jfc/6«  17.  5.  it  hav- 
ing been,  as  to  the  manifeftation  thereof  in  his 
PerfoD,  eclipfed,  interrupted,  and  darkned  fov 
a  leaton  ;    hence  the  apoftle  lays,  Philip.  2.  that 
he  emptied  himfelf, and  became  of  no  reputation? 
as  if  his  glorw  had  not  been  dilcernable  for  a 
time  ;  he  that  is  Judge  of  quick  and  dead,  is  him- 
felf judged  ;     he  that  created  heaven  and  earth, 
hath  not  whereon  to  lay  his  head  ;    tko'  all  the 
kings  of  the  earth  hold  their  treafures  of  him,yet 
he  Was  fo  poor,  that  he  lived  upon  the  alms  of 
others;  for  women  mini  fired  unto  kim,     2.  Not 
only  hath  he  a  being  that  is  mean  and  low,  but 
he  is  exceedingly  arHi&ed  ;  he  fuffered  hunger  ; 
he  is  purfued,  as  if  he  had  been  a  thief  or  a  rob- 
ber ;  a  band  of  men  comes  and  apprehends  hint 
in  the  night,  as  if  he  had  been  a  malefactor  or 
evi!-doer,and  drags  him  away  to  the  civil  judge; 
his  back  is  fmitten,  his  face  is  fpitted  on,   his 
head  ratted  and  pricked  with  thorns  ;  fentence 
ispaffed  upon  him,  he  is  condemned 'and  fcour- 
ged  ;  and  when  he  dow  rot  bear  his  own  crofs* 
(his  body,  being  a  true  humane  body,  is  fo  fain- 
ted and  infeebied)  it's  accounted  a  favour  tl>at  be 
gets  one  Simon  to  help  him   to  bear  it,  or  to 
bear  it  after  h-im  ;  which  is  not  marked,  to  fhew 
that  they  did  him  any  kindnefs  or  courtefy  be* 
yond  others,  but  to  hold  out  the  low  and  weak 
condition  he  was  brought  into,  that  he  was  rot 
able  to  bear  it  himfelf.    And  not  only  fo,  but  he 
mull  come  to  death,    and  to  the  foameful  ?n£ 
curfed  death  of  the  crofs  ;  he  dies  very  quickly, 
further  to  point  out  his  lev.  nefs,  which  was  fact* 
that  death  overcame  him  fooner  than  the  others, 
becaufe  he  had  other  things  to  wreftlc  with.  5.  la 
his  name  he  fuffered,  he  was  reproached,  nodded 
a^t  with  the  head,  reviled,  mocked,fctij;  about  as  a 
X  fpccteclc.  • 


4M  -  If  at  ah  <$3. 

fpe&acle  from  Pilate  to  Hercd,  back  again  from 
Hercd  to  Pilate';  he  had  a  fc.rlttrobe  put  on  him 
in  derihon  ;  the  high  priefts  alfo  derided  him  ; 
the  Jews  wag  the  head  at  him,  and  count  him 
not  at  all  worthy  to  live,  and  therefore  prefer  a 
robber  and  murderer  to  him.  4.Coni*der  Ms  in- 
ward futferings  :     O  thefe  were  far  more  pier- 
icing  !  justice  laid  claim  to  his- foul,  The  frrows 
*f  bell  ccK/pajfed  bim  ;  bis  foul  is  heavy  untothe 
death;  be  [meats  blooded  cuies J/J  it  be  pffible 
that  that  wrathful  tup  might  pa[s  from  him  y  and 
on  the  crofs  with  a  pitiful  voice>Aly  Cod  my  God, 
■why  baji  thru  fvrfaken  me  f  which,  by  the  way, 
is  not  an  expreiiion  of  any  quarrelling  complaint 
or  difcourag^ment,  but  of  iinlefs  nature,  when 
he  is  arraigned  and  made  to  iland  before  ^the  tri- 
bunal of  God,  affiled  with  the    horror-of  di- 
Ti  ■  e  wrath,  and  cannot  eafily  endure,  that  there 
fhould  be  a  cloud  betwixt  God  and  him  :    But 
fou'-fuitcrings  of  his,  will  fall  in  to  be  fpo- 
ken  to  afterwards^  only  we  fee  here,  that  he  was 
afRiited,  and  in  lufferings  was  greatly  humbled 
and  brought  very  low:  And  indeed,  confidering 
that  all  the  elects,  fins  were  laid,  upon  him,  and 
that  juftiee  was  exacting  all  their  debt  of  him,he 
could  not  be  other  wife,  but  behoved  to  be  'ex- 
ceedingly afflicted  and  fore  diftreffed. 

4.th!y>  Obferve,  Thdt  for  as  much  as  cur  Lord 
Suffered,  yet  be  did  m;fi' willingly  and  cheerful- 
ly undergo  it  all  ;  he  thwarted  not  with  it  ;  be 
repented  notr  begrudged  not,  he  flinjbedn-ot,  nor 
drew  back\  Or,which  is  to  the  fame  purpofejCter 
JLord  fefuty  m  his  I  owe  3  humiliation  and  affli- 
ction, and  all  along  ft  bis  deepeft  [uffering,  [hew- 
ed exceeding  great  willingnefs  >  defirecujnefi 
and  bear tfemnefs:  That  word  was  always  true 
©f  him,  /  delight  to  do  thy  will,  0  my  God  ;  and 
the  prophet  holds  out  this  as  a  great  wonder, 


.  Verfe  7.  Serm.  at. 

was  (to  fpeak  fo)  refrefhing  to  him,  and  made 
him  leap  as  it  were  for  joy,  ere  the  world  was 
made,   and  berbre  they  had  a  being.  2.  Conilder 
*he  great  things  that  he  undertook,    not  only  to 
be  Man,     but  a  poor  mean  Man.     It  had  beei; 
much  for  him  to  have  humbled  himfelf  to  be 
Monarch  of  the  whole  world,  as  his  vain  and 
prophane  pretended  Vicar  the  Pope  oiRcme  claims 
to  be  ;  yet  he  not  only  will  not  be  fo,-  but  empti- 
ed bim[eifzn&  Became  a  worm  in  a  manner,  and 
no  man, an  out- c  aft  c[  the  people;    O  fuchaproof 
of  his  love  !  And  when  he  took  the  cup,that  bit- 
ter cup,  and  laid,  Father,  if  it  bt  pcjftble,let  this 
cup  pafs  from  me,    left  it  lhould   feem  a  thwar- 
ting with  the  work  of  redemption,  and  with  his 
Father's  will  therein  ;  he  fays,  Let  it  come.  Fa- 
ther, Not  my  willy  but  thine  be  done,     3.  Con- 
sider the  manner  of  his  iufering,  and   we  will 
fee  a  further  proof  of  his.  willingnefs  ;  how  little 
pains  takes  he  to  efcape  them  r  yea,  when  Peter 
labours  to  diffwade  him,  Mat, 16.  from  fufFering, 
he  difdains  and  rejects  the  fuggeftian  with  a  fe- 
verecheek>(7(^^ee  behind  me,S<iianyth;u  art  an 
offence  unto   mey  thou  [avoureft  not  the  things 
that  be  of  God,  but  of  men;  and  when  his  dif- 
ciples  (aid _ unto  him.  (revolving  to  go  up  again 
to  Judea)  John  11.8.  Mafter,  the  Jews  of  late 
foughttoftone  thee,   and  wilt  thou  go  tint oer  a- 
gain  ?  he  will  needs  go  up  notwithstanding  ;  and  f 
when  they  were  going  up  to  Jeru[alemc  Marie 
10.  32.  He  went  before  all  the  reft,    to  wit  at  a 
fwifrpace;  and  Luke  12.  50.be  fays,   /  have.<t 
baptifm  to  be  bapthjd  with,  and  how  am  I  [trait- 
ned  till  it  be  arcomplifbed  ?  Never  did  men  long 
fo  much  for  their  marriage-day,  and  for  the  day 
of  their  triumph,  as  our  Lord  Tefusdid   to  get 
the  elects  debt  paid,  and  their  diieharge  extrac- 
ted and.drawn  out.    4.  Confider  his  eaiinefs  and 


that  tho'  he  was  opprefted  and  afHictcd,  yet  he      willingnefs  to  be  taken  ;  he  goes  forth,  John  18 
opened  not  his  mouth.     We  fliall,  for  clearing'of     to  meet  the  band  of  foldiers  that  came  with  the 

traitor  to  apprehend  him^nd  asks  thtrA  again  andT 
again,  Whvn  feek ye  ?  and  (ays  as  often,/  am  be: 
He  will  not  fufFer  his  difciples  to  draw  a  fword  in 
his  -'efence,  Mat,  26.  but  when  Peter  drew  hrs 
fword,  he  bade  him  put  it  up  again ., for  he  could 
hive  commanded  more  than  twelve  legions  of  an- 
gels ;  but  it  behoved  him  now  to  fui>e.v,he  came 
for  another  end  than  to  oppofe  his  fufferings  ; 
and  hence  he  fays,  John  10.  No  man  iahs  my  Ufa  ' 


this,  propofe  thefe  conflderations,  i.In  his  un 
elertaking  of  the  bargain,  his  willingnefs  appears; 
when  burnt-offerings  and  facrifices  would  not 
do  it,  and  when  there  was  no  obligation  on  him 
to  do  what  he  did,  then  comes  in  his  free  offer 
ard  cenfent,  and  that  Y\ith  delight,  Pfal,  40. 
Ibtnfaidi,  Lo,  i come  ;  in  the  volume  of  thy 
't's  nritten  of  me,  I  delight  to  do  thy  will, 
O.my  God  ;    where  we  fee  that  there  was  no  ex- 


porting or  throwing  cf  a conient  from  the  Me-     frhn  me,  but  1  lay  it  down  of  my  felf^nd  bai\e 

power  to  take  it  up  again;  it  was  neither?^!*  n:ir 


<diator  againlt  his-  will,  but  a  delightfom  offering 

that  word  of  his,  Prov.  8.  is  very,  re- 

i     [cable  to  this  purpofe,  Rey/icing  in  the  babU 

and  my  delight  was  wiih 

uemplation  and  fbrefi,]ht 

^.  iii&  incar nation  ac4.  frtfferiftg  fpr  tlie  clcife- 


Pilate  that  took  his  rife  againft  his  will,  but  he 
willingly  laid  it-down-  ;  for  either  the  ele&  be- 
hoved tc  die,  or  he  himfelf  j  and  flnce  it  is  io, 
ft  if  he  faj,j^  then  behoi4hvJre  is  my  tife3  take 


Serm.  2?.         •  Ifaiah  33. 

it,    and  I  will  hy  it   down,     that  they,  poor 
things,  may  go  free  :  And  therefore  does  my  Fa- 
ther love  me  ("fays  he)  beeaujel  lay  down  my  life 
for  my  Jheep  ;  not  becaufe  it's  taken  from  me  a- 
gainft  my  will,    but  becaufe  I  willingly  and  of 
my  felf  lay  it  down  :  And  when  he  is    brought 
before  Pilate  and  Herod,    and   they  lay  many 
things  to  his  charge,  Mat.  26,  6.  and  Mark  15. 
He  held  his  peace  j    lo  that  it's  laid,  that  Pilate 
marvelled ,  Mark  1$.  He  knew  that  he  could  not 
but  have  much  tojay  for  himfeif,  as  alt  men   in 
luch  a  cafe  life  to  have,  but  he  anfwered  nothing; 
or  as  it's  in  the  text,  yet  he  opened  not  his  mouth; 
.  The  reafon  was,  becaufe'  he  would  not  divert  the* 
courfe  of  juitice.  nor  mar   the  Lord's  deilgn  in 
the  work  of  the  elects  redemption  through  his 
death  and  fufFerings  .•    He  came  not   into   the 
world,  to  accufc  Pilate  or  the  Jews,  and  to  jufti- 
iy  bimt'elf,  tho'  now  and  then,  for  the  convi&ion 
of  em  mies,  and  for  his  own  necelfary  clearing, 
he  did  let  a  word  fall ;    but,  being  engaged   for 
the  cleft,  he  will  needs  perform  all  thatjuflice 
Called  for.     And  in  this  willingnefs  he  hath  a  re- 
fpe&  to  two  things,  1.  To  the  Father's  fatisfac- 
tion,    for  his  willing  lufFering  is   that    which 
makes  it  a  facrifice  acceptable  and  well  pleafing 
to  him.  2.  To  the  elects  confolation,*  that  they 
may  know  they  .had  a  willing  Saviour,  that  had 
no  neceffity  laid  on  him  to  fatisfy^  hut  fatistied 
willingly.     And  from   thefe  two  arifes  a  third, 
Even  the  glory  of  the  Mediator's  fatisfa&ion  ; 
for  herein  his  love  to  the  ele&  Alines  brightly, 
/  lay  down  my  life  for  my  Jbeep:    This  is  the 
heart-warming  commendation  of  his  fufFerings, 
that^with  delight   and  pleafure  he  underwent 
them,    as  if  he  had  been  purchafing  a  kingdom 
to  himfeif. 

Now, to  come  to  the  ufe  of  all  thefe  dottrines\ 
When  they  with  the  things  contained  in  them  are 
laid  together,  we  profefs  we  cannot  tell  you  what 
(excellent  ufes  they  yield.  Would  to  God  we 
were  all  in  fuch  a  frame  fas  the  Eunuch  was  in, 
•when  he  read  this  feripture  (as  the  divine  hifto- 
r£an  gives  us  an  account,  Ails  $•  v.  32.  and 
forward)  who,  when  Philip  had  begun  to  preach 
to  him  on  this  excellent  fubje&,  was  10  taken, 
that  before  thefermon  or  difcourfewas  at  an  end, 
being  holily  impatient  at  any  longer  delay,  he 
fays  to  Philip,  Here  is  water,  what  hinders  me  . 
to  be  baptised  f  I  fay  again.  Would  to  God  we 
were  all  in  fuch  a  frame,  and  that  this  were  the 
fruit  of  fuch  a  doftrine  as  this  to  many  of  you/ 
nay,  to  all  of  you! 

: '  Ufe  1.  Wonder,- believers,  attheexa&nefsand 
infinitenefs  of  the  grace  of  God,  and  at  the 
lieajrt-affe&ing  and  foul-raviihing  love  of  the 


Verfe  7.  *?5 

Mediator !  at  grace  in  God ,  that  fpared  the  de-; 
bitor,  and  exa&ed  payment  from  the  Cautioner, 
the  Son  of  his  Idve  !  A  £t  love  in  the  Mediator, 
that  paid  fo  muc^i,and-fo  d  cheerfully. 

If  any  fubje<3:  of  thoug  '  snt  for  us, 

while  we  ?..  lebrate  the  facrament  of 

the  Lord\  fupper,  certain  v  this  were  perti- 
nent concerning  a  *  cru  t,    Inflating 

our  room,  to  pay  our  djebt,  and  do-  . 
ing  this  of  his  ewn  accord,  without  the  folici- 
tat-on  or  interpofing  of  uny  creature,  and  doing 
it,  withal,  lb  frankly  and  cheerfully.     Was  ever 
the  like  of  this  love  heard  tell  of,  for  One,  and- 
more  efpecially  for  fuch  a  One,  to  furFer  (b  much, 
.  and  fo  cheerfully,  unrequired  ?   We  would  have 
you  confirmed  in  the  faith  of  this  great  and  fweet 
truth  that  he  had  never  better  will,  nay,never  fo 
good  will  to  eat* is  dinner,than  as  he  had  to  fii£- 
fer,  and  fatisfy  juilice  for  you,    tho'  at  a  dean 
rate.  ♦,  he  fays,  jfohn  4.  It  was  his  meat  to  do  the 
Father  s  will  that  fent  'him,    and  to  finijh  his 
-VfOrk*     Have  ye  fuitable  thoughts  of  his  love, 
when  ye  read  the  gofpel  ?  Have  ye  in  the  word 
feen  him  (landing  before  Pilate  in  your  room, 
not  anfwering  when  he  is  accufed,    and  Pilate 
marvelling    at   his    filence  ?    and    did    Pilate 
marvel,  knowing,  and  being  convinced  of  hisin- 
nocency  i  and  have  ye  never  marvelled,  or  mar- 
velled but  very  little  r  fure,  your  little  marvel- 
ling (  at   his   fxlenee,     is  the   more  fadly   mar- 
vellous, that  the  caufe  of  his  iilence,  when  he 
was  charged  with  your  iniquities',    with  fuch 
and  fuch  a  piece  of  your  mifcarriage,  with  uch 
a  vain  and  roving  heart,  with  fuch  a  wanton  look, 
with  fuch  a  profane  or  idle  word  of  your>,with 
the  horrid  fin  of  your  having  fo'abufed,  fligh- 
ted and  negle&ed  him.  0»V.     That  the  caufe,  I 
fay,  of  his  iilence  at  fuch  a  terrible"  accufation 
and  charge,- and  not  vindicating  of  him  felt,    or 
faying,Thefe  faults,'  mifcarriages,  and  tianfgref- 
fions,  are  not  mine,  as  he  might  have  done,  was 
pure  love  to  you;  O  is  not  this  ftrange,  and  yet 
mofi  true  !  wonder  then  more  at  it. 

Ufe  2.  Here  is  flrong  confolation  to  believers, 
and  wonderful  wifdom  in  the  rile  and  convoy  of 
it,  in  uniting  juflice  and  love;  out  of  which 
the  confolation  fprings  :  JulTice  exacting  upon, 
and  diflreffing  the  Son  of  God,  and  he  fatisfying 
juilice  fo  fully,  that,  tho'  all  the  elec~t  had  fatis-. 
fied  eternally- in  hell,  it  had  not  been  made  to 
fhine  fo  fplendidly  and  glor'ioully  :  Juflice  alio 
on  the -Mediator's  fida,  in  yielding  and  giving 
fatisfacVion,  tho'  it  fliould  opprefs  and  break  foul 
and  body  :  And  yet  love,  both  on  the  Father's 
and  Mediator's  fide  ;  on  the  Father's  fide,  lore, . 
X  2  i« 


A  56      m  Ifaiab  ^3. 

in  finding  out  this  way  of  fatisfaAion  to  his  own 
juftice,  when  there  was  no  cure,  but  by  the 
wounding  of  his  own  Son  ;  and  yet  he  was  con- 
tent rather  t#o  wound  him,  than-  that  the  ele& 
foould  fufFer,  and  be  wounded  eternally  :  Love 
en  the  Mediator's  fide,  who  willingly  yields, 
and  undergoes  their  debt,  and  will  not  hide  his 
face  from  fhame  and  fpitting.  What  may  not 
the  believer  expett  from  God,  when  he  fpared 
not  his  own  Son  for  him  f  and  what  may  he  ex- 
pect from  Chrift,  who  fpared  not  himfelf  for  his 
lake?  and  who  is  that.good  Shepherd,  that  laid 
down  his  life  for  the  fneep,  and  held  his  tongue, 
and  quarrelled  nor  with  thofe  that  fmote  him  ; 
will  he  quarrel  with  a  poor  finner  coming  to 
him,  and  pleading  for  the  benefit  of  fatisfacU- 
on?  no  certainly;  but,  as  the  word  is,  Zepb*^. 
17.  He  will  reft  in  his  love,  or  as" the  wordfigni- 
£es,  He  wiU  be  jilent  or  dumb  in  his  love;  he  will 
not  upbraid  thee,  nor  call  up  thy  former  mif- 
carriages  ;  he  will  rot  fay  reproachfully  to  thee, 
Where  was.  thou  fo  long,  playing  the  prodigal  ? 
He  is-better  content  with  thy  recovery,  than  e- 
ver  lie.  was  difcontent  or  ill  pleafed  with  all  the 
.Wrong  thou  didft  unto  him. 

Ujc'^o  This  word  of  doctrine  lays  down  the 
ground  whereupon  a  finner,  feniible  of  fin,  may 
build  his  expectation  of  peace  with  God  :  The 
trania&ion,  concluded  and  agreed  upon,  is  the 
-  ground  of  his  coming  ;  and  the  exafUng  of  the 
price,  according  to  the  tran(:;6Hon,is  the  ground 
of.  his  expectation  of  the  benefits  of  Chrift's  pur- 
jchafe  :  And  there  is  juftice  for  it,  as  the  apoftle 
intimates,  Horn,  8. 34,  ^,Who  Jball lay  any  thing 
io  the  cbaxge  of  God's  elett  ?  It  is  God  that  \ufti- 
jteth^wbo-  is  be  that  condemneth  ?  it  is  Chrift  that 
died,  yea  rather  tbat  is  rifen  again,&c.  Andu- 
pon  this  follows  the  believing  ioul's  triumph.  O 
but  th^re  is  much  need  to  be  throughly  acquain- 
ted, .with  the  mutual  relations  that  are  betwixt 


Verfe  8.  Serm.  if  > 

Chrift  and  the  believing  finner,  with  the  ground 
of  their  approaching  to  him,  and  with  the  good 
they  are  to  expect  through  him  ! 

Ufe  4.  This  word  is  made  ufe  of,  1  Pet,  2.21* 
to  give  us  a  notable  and  nonefuch  pattern  of 
patience  \  Cbrift  alfo  filtered  fir  us,   leaving  us 
an  example,  that  wejbould  follow  bisfteps :    He 
did  bear  all  wrongs  patiently,  and  packed  them  . 
up  quietly  (to  fay  fo)  and  opened  not  his  mouth: 
He  could  havetoldP//ate  and  Caiapbas  what  they 
were,  but  fpoke  not  a  word  but  one  to  the  high 
prieft,notwithftandingall  his  provoking  carriage, 
and  a  very  met  k  one  too, If  I have  fp<  ken  eviLbear 
witnefs  of  the  evl\  and  if  well,  why  fmit eft  thou, 
me  ?  Amongft  other  copies  then  that  Chrift  hath 
caften,  take  this  for  one,  make  him  a  copy  and 
pattern  for  patience  :  It  is  to  be  regrated,  that 
folks  are  fo  unlike  to  Chrift  in  this-  refpect  \ 
they  think  it  a  difdainful  thing  to  pack  up  a 
wrong,  and  they  will  feorn-and  tuih  at  it  :  But,. 
what  if  Jeius  Chrift  had  beenof  that  temper  and 
dilpofition  ?    (if  it  be  fit  to  make  fuch  a  fuppo- 
fition)  ye  had  been  without  a  Redeemer,  and 
had  perifhed  for  ever.    When  he  calls  you  to  be 
followers  ot  him,  and  to  fufFer  patiently,   as  he 
dfcd,  tho*  moft  unjuftly,  as  to  men  ;  for  you  t© 
think  or  fay  that  you  icorn  it,and  that  ye  are  not . 
io  mean-ipirited,  what  is  it  elfe,    but  to  think, 
and  to  fay  on  the  matter,  that  bieffed  Jems,    in 
his  patient  and  filent  carriage  under  all  the  in- 
juries that  he  fufFer  ed  very  unjuftly  from  men, 
ihewed  himfelf  to  be  of  a  low  and  bafe  fpirit,and 
that  ye  diidain  to  follow  his  way  ?    O  intolera- 
ble, -laucy,  and  proudly  blaiphemous  reflection  ! 
The  many  contefts,  the  many  high .  refentments- 
of  wrongs,  the  great  grudging,  fretting  and  foa- 
ming at  them  that  there  are  in  Chriftians,   fay 
plainly,  that  there  is  little  of  the  meek  and  pa- 
tient Spirit  of  Chrift  in,  and  amongft  us  ,    and 
that  many  of  U3  know  not  what  fpirit  we  are  of. 


SERM  ON    XXIX. 

2faiahlii£«8.  He  was  ta\m  from  pr  if  on,  and  frtm  judgment ;  and  who  Jljall  declare  bis  generation^ 
For  he  was  cut,  ff  out  of  the  land  of  the  livings  fir  the  tranfgreffim  of  my  people  was  heftricken. 
~   1  E  need  not  tgU  you  of  whom  the  prophet  is      brought  to  prifon  and  judgment;  he  was  indeed 
W  Cnp^tina  h»rp-pvprv  w«r£>  inJ  »u-»rv  w.^A       ftraitned  and  pinched,  and  laid  very  low  .*  #Bufc- 

prii'on  and  judgment  did  not  keep  him  ;  Hs 
was  taler.,  or,  as  the  word  is,  He  was  lifted  up3 
from  both.  And,  for  as  defptcable  as  he  was  in 
man'tfeyes,  yet  he  was  not  ^o  in  himfelf ;  for  wb* 
Jball  declare  bis  generation  ?  There  is  a  Avonder- 
fuinels  in  hmvrWho  fufFered,  that  cannot  be 
reached,  but  muft  be  leit  with  admiration',  and 
a  wonderful  glory  whereuntQ  hp  was  afte?  his 


fpeaking  here;every  rerfe,and  every  word 
alinofti;  do  make  it  mar.ifeft,  that  he  fpeaks  of 
Chrift  the  Saviour;  and  indeed  it  can  be  applied- 
to  none  other,  't's  the  fame  verfe,  Afts  8.  24. 
hi  \\  which  VbH'ip  proceeds  to  preach  Chrift  to 
She  Einucb,  The  prophet  hath  been  largely 
.W.  i'Mg  rorth  Chrift's  fufFerings  in  the  former 
Vet  'o  and  we  conceive  he  takes  a  turn  tofpeak  of 
Ch-riii's  exaltation  and  out  gate  from  theie  fufre- 
■m%% : ,  h  s  true  (as . if  hp  had .  i^id)  U$  pas. 


Serffl.2$.  Ifaiah  fa 

•  humiliation  exalted  t  And  there*  is  a  reafon  of 
this  given,  for  preventing  of  offence  :  If  any 
fhould  fav3  How  then  could  he  fu;Fer,  and  be 
brought  (o  low  in  fufFering,  if  he  was  fo  glorious 
a  Perfon  ?  He  anfwers,  It  is  true,  that  be  was 
tut  off  out  ef  the  land  of  the  living,  but  for  no 
•ffence  in  himfelf,  but  for  the  tranlgreflion  of 
God's  eleft,  was  he  flricken,  or  the  word  is» 
tbeftroke  was  upon  him.  Yea,  this  (as  we  con- 
ceive) is  given  as  a  reafon  of  his  exaltation  ; 
becaufe,  in  the  loweft  fteps  or- his  humiliation,  he 
condefcended  to  fu'hi  his  engagement  to  the  Fa- 
ther, in  fatistying  jufticefor  the  fins  of  the  elect, 
according  to  that  ot  fchn  10.  17.  Therefore  dctb 
my  Father  love  me,  because  1  lay  down  tnylife, 
that  I  might  take  it  again :  Becaufe,accordi*g  to 
his  engagement,  he  furFered  for  the  fins  of  his 
•lect  people,  therefore  he  could  not  but  have  a 
comfortable  and  glorious  out- gate. 

There  are  thefe  three  things  in  the  words,  1. 
Somewhat  aflerted  concerning  Chrift  Jefus,  He 
nas  taken  from  frifon  and  from  \udgK.tnt.  2. 
Something  hinted  at,  which  cannot  be  exprefled, 
Who  fhall  declare  bis  generation  ?  3.  There  is  a 
reafon  given  in  reference  to  both.  For  he  was  c:>.t 
(ff,  &c.  which  we  fhall  expound  when  we  come 
to  it. 

For  the  firft,  He  was  taken  from  prifon,  and 
from  judgment  :  We  conceive  thefe  words  look 
both  to  his  humiliation, and  to  his  out-gate  from 
it;  the  one  being  clearly  fuppofed;  that  he  was 
in  prifon  or  ftraits^  and  brought  to  judgment  ; 
and  the  other  being  expreffed,tbat  he  was  brought 
from  prifon  and  from  judgment.  1.  Prifon,  here, 
may  be  taken  generally  for  any  (Irait,  pinch  or 
preffure  that  one  may  be  brought  into  ;  which 
we  conceive  both  the  Words,  and  the  prophet's 
fcope  will  clear  ;  Chrift  never  having  been  pro- 
perly in  prifon,  at  leaft  for  any  considerable 
•  time,  but  ftraitned  and  pinched:  And  he  was 
taken  from  that,  being  in  his  humiliation,  and 
in  his  fufferings  in  the  room  of  the  ele&,  pur- 
fued  by  the  law  and  juftice  of  God,  2*  judg- 
ment is  taken  paflively,  for  judgments. pad  on 
him  :  and  it  looks  not  on^y  to  the  procedure  of 
Pilate,  df  the  chief  prieft,  and  of  the  Scribes  md 
Pharifees,  but  to  a  judicial  procefs,  which  the 
juftice  of  God  led  againft  him ;  in  v  hich  refpe&j 
hie  anfwered  (as  the  words  after  will  clear)  fi  r  the 
fins  of  God's  people* .  The  v.ar8.,He  w,as  tak'n, 
foinetimes  figni£es  to  de'iever^  as  a  captive  is 
delivered,  when  he  is  taken  from  him  that  took 
him  captive  ;  as  it  is,  Ifaiab^g.i^.  Shall  the- prey 
he  taken  from  the  mighty,  tr  the  lawful  captive 
delivered':  To  which  the  Lord  anfwers,  It,  or 
He  Jball  be  fakau . 


Verfe  S.  «Jf} 

So  then,  the  fcope  and  meaning  of  the  words 
is,that  he  prophet  fubjoins  a  narration  of  Chrift's 
exaltation  upon  the  back  of  his  humiliation,  as  it 
is  ufual  in  thefcripture  to  put  thefe  together,anil 
in  this  order,  as  namely,  Philip*  2.  8,  gJie  bum- 
bled himfelf ,  and  became  obedient  unto  death,  c- 
ven  the  death  of  the  crofs:   Wherefore  God  bath 
highly  exalted  him,  and  given  bim  a  name^  &c. 
He  was  exceedingly  ftraitnedand  pinched  for  the 
ele<£h  fins^  but  death  had  no  dominion  over  him, 
he  had  a  glorious  out-gate;  he  was  taken  out.and 
fet  free  from  the  prifon,    or  ftraits  wherein  he 
was  held,    and  from  thefe  judgments  that  pad 
upon  him.  The  reafon  of  the  expofition  is  drawn 
from  the  plain   meaning  of  the  Words,  whick 
muft  run  thus,   He  was  tahn  from  judgmenty 
the  very  fame  which  is  in  the  following  exprefS- 
on,  He  was  cut  eff  out  of  the  land  of  the  living  : 
That  being  the  ordinary  fignification  of  the  pre- 
pofition  from,  the  meaning  muft  be  this,  that  he 
was  taken  out  of  the  condition  wherein  he  was  ; 
it  agrees  alio  beft  with  the  fcope  of  the  very  next 
words.  Who  (hall  declare  his  generation?  whereia 
he  propofetn  an  admirable  "aggravation  of  this* 
delivery. 
The  2d  thing  hath  a  connexion  with  die  formef, 
and  therefore  take  a  word  or  two  for  clearing  of 
it.     What  to  undcrftand  by  generation*  here,  is- 
fomewhat  difficult  to  determine,    the  word  in 
the  original  having  feveral  meanings  ;  yet  gene- 
rally it  looks  to  one  or  two,  as  it  is  applied  to 
Chrift,  (r.)Vlkher  to^e  time  paft,  and  fo  it's 
uiecrby  man;  ,  to  exprefs  and  held  forth  ChriftV 
Godhead  :  and  fo  the  meaning  is,  Tho'  he  was 
brought  very  low,  yet  be  was,  and  is  the  eter- 
nal Son  of  God.     Or,   (2.)    (as  commonly  it  15^ 
taken)  It  looks  to  the  time  to  come  ;    and  fo  the 
r»ean!ng  is,  Who  Hull  declare  his  duration*   o» 
continuance  ?  Generation  is  often  taken  thus  1*1 
fcripture  for  the  continuance  of  an  age,and  of  on© 
age  following  another  f'ccefu'vely  •,  as  JofnuA22*- 
'Phis  altar  jh all  be  a  witnefs  to  the gemraci-m  t» 
ccme  ;  fo  tnen,  the  meaning  is,  he  was  once low^, 
but  Gcd  exalted  him,'  and  brought  him  thorow  j: 
and  who  fhall  declare  this  duration,   or  continu- 
ance of  his  exaltation?  As  it  is,  PhiU  2.  8,  9.  H* 
humble dhimf elf,  &c.  Therefore  God  bath  highly, 
exalted  him  ;  as  his  humiliation  was  low,  (o  his 
exaltation  was  inerrable, it  cannot  be  declared, no» 
adequately  conceivea,1  the  continuance  of  it  bet- 
ing for  ever.-.   There  is  no  inconfiftency  betwrixfc: 
thefe  two-  expofitions  \  hirduration  or  -  coatimi- 
atae- after  his  {ufferings,necefiiarily  prefupp<ifing- 
•    his  Godhead,  brought  in   here^    partly  t©  (hew 
the  wonder fulnefs  ot  his  fu*f cringe  it  being  Hod 

ihaj-^ 


i'W  I  fat  ah  ft: 

that  furrered,  for  the  Man  that  fuffered  was  God; 
partly  to  fhewChrilVs  glory,  who,  notwithftand- 
ing  of  his  fufreririg,  was  brought  thorow,  and 
glorioully  exalted  :  and  thefe  reafons  make  it  e- 
vident,  1.  Whatever  thele  words,  Who  fiall  de- 
elare  his  age  or.  generation  ?  dp  figniry,  certainly  m 
it'isfomething  that  can  be  fpoken  of  no  other," 
but  of  Chrift,  and  that  agrees  to  him  fo,  as  it 
agrees  to  no  other.  Now,if  we  lock  firhply-to  the 
eternity  of  his  duration  or  continuance,  that  a- 
grees  to  all  the  demand  well  agre.3  to  all  men  at 
the  refurredtion : Therefore  the  preset  muft  look 
here  to  his  continuance  and  dur^ton  as  he  is 
God.  2.&ecmieW/jo  fall  declare  (is  generation? 
is  brqught  in  here,  to  Kiev/  the  ineiiablenefs  of 
it,  and  lb  to  make  his  fuffering; the  more  won- 
der iul  ;  it  was  he  who  fulrere&,whofc  continuance 
Cannot  be  declared:  3.  It's  men*  con:' nuance,  as 
is  brought  in  to  ih«r  /  a  region  wfijr  aeath  could 
not  have  dominion  over  him,  nor  kee  -  him  ;  aj- 
cording  to  that,  Rom.  1.4.  He  was  declared  to  be 
the  Sen  of  God  with  power,  according  to  the  Sp- 
rit of  holinefs,  by  bis  re  far  region  frm  the  dead  : 
And  the  reafon  fubjoined  to  this  will  ome  way 
clear  it ;  for  be  was  cut  off  cut  of  the  land  of  the 
living,  for  the  tranfgrefjion  of  my  p  to  pie  wjvs  he 
.firicken  :  Thereby  infinuath  g,  that  becaufe  of 
the  great  work  which  he  had  to  do,  there  beho- 
ved to  be  fome  fingularnefs  in  the  I  erfon  that 
tad  the  work  in  hand,  who,  notwithftanding  of 
the  greatnefs  and  difficultnefs  of  it,  came  thorow, 
and  wac  hereby  exalted.  However  it  be,  the 
prophet's  fcope  being  to  fist  out  Chrift's  humili- 
ation and  exaltation,  his  humiliation  before,  and 
his  exaltation  after,  which  is,  as  we  fa*d,  ordi- 
nary in  fcripture ;  we  conceive  the  meaning  we 
have  given  is  iafe,  and  agreeable  to  the  pro- 
.phet's  fcope. 

We  may  obferve.  three  things  from  the  fir  ft  part 
of  the  words,  Vir&JChat  cur  Lord  fcfus  Chnfi,in 
his  performing  the  work  cf  redemption?  was  ex- 
ceedingly firaitned  or  pinched,  or  held  in,  as  the 
word  is  el fe where  renarea,  bound  up  and  hem' 
•  med  in,  as  men  are  who  are  in  prifsn  •  And,  by 
thefe  ftraitnings,  we  mean  not  only  fuch  as  he 
was  brought  into  by  men,  (whereof  we  fpoke 
before)  but  efpeclally  thefe  that  yrere  more  in- 
w:ard;and  thefe  being.amorgft  the  ja$  fteps  of  his 
hiuniliatioh,  more  immediately  proceeding  his 
exaltation,  and  fpoken  of  as  moil  wonderful,  we 
conceive  they  look  to  thefe  preifures  that  were 
upon  his  «fpirit  :  And  we  fliall  inftanee  fevera! 
places  «-f  fcripture,'  that  ferve  to  hold  them  out; 
the  fir  ft  is  that  of  John  12.  27,28. Nov  is  n.y  ful 
troubled,  and  what  fid  1 1 1  fay 7  Father.  Jave  we 
from  this  hour.    Here  our  bleated  Lord  is  trou- 


Verfe  ?.      (  Serni,  2j# 

bled  in  fpirit,and  fo  pinched  and  hedged  in  as  in 
apriibn.that  he  is  holily  nonplufled  what  to  lay. 
Ihe  'zd  fcripture  is  Mat. 26.38. My  foul  is  exece-. 
ding  frroroful  even  unto  death,  which  is  like 
the  expreilions  ufed  by  tbeapoftle,  lCor.  1.  8.  We 
were  prejfed  above  meafure,  above  (irength^  in  fa 
much  as  we  dsff  aired  of  life,  and  we  had  the 
fentence  of  death  in  our  fejvjs  ;  there  was  no 
outgate  obvious  to  humane  fenfe  and  uptaking  : , 
So  is  it  here  ;  wherein  we  a/e  not  only  to  conii- 
der  his  foul- vexation,  but  that- his  foul-vexation 
was  very  great,  extremely  pinching,  vexing,  and 
in  a  tm  inner  imprifoning  to  him.  l^he  od  fcrip- 
ture i$,Zuke  22.  24.  He  being  in  an  agony,  prayed 
mon  earncflly,  and  bis  frxeat  was  as  if  it  were 
great  drops  of  bloc  d  falling  down  to  the  ground  ; 
there  was  fuch  a  driving,  wreitling  and. conflic- 
ting, not  with  man  without  him,  but  with  in- 
ward preffures  on  his  fpirit,  that  he  is  like  one 
in  a  bar  race,  or  cock- pit,,  or  engaged  in*a  duel 
with  a  mighty  combatant,  fore  put  to  it, very  far 
beyond  ought  that  we  can  conceive  of;  fo  thafc 
he  fwateg;  eat  drops  of  blo§d9  and  fays,  Father, 
if  thou  be  willing,  remove  this  cup  from  me\ 
neverthehjs,  net  my  will  but  tfcine  be  done  :  it 
is  in  Matthew,  If-  it  be  pcjfible,  and  thereafter,  If 
it  be  not  pcfftble  ;  which  fays,  there  was  no  win- 
ning out  of  the  grips  of  the  law  and  juftice,  till 
that  they  were  fully  fatisfied  ;  and  thofe  dread- 
ful words  uttered  by  him  on  the  crofs,  My  God9 
my  Cod,  why  haft  thou  for  fake  n  me  ?  hold 
out,  that  from  the  finlefs  humane  nature  of 
Chrift,  the  comfortable  and  joyful  influence  of 
the  Godhead  for  a  time  was  in  a  great  meafure 
fufpended,  (tho'  the  fuftaining  power  thereof 
was  exercifed  mightily  on  him)  fo  that  he  looks 
on  himfelf  fome  way  as  forfajsen,  and  left  in  the 
handr of  the  curfe. 

To  clear  this  a  little,  we  wTould  confider  thefe 
preffures  that  were   on  our  Lord's    fpirit,     1.    . 
In  refpeel  of  their  c aufe>  2.  In  *refpe&  of  their 
ep3ii 

ift,  In  refp2<fl  of  their  caufe.  There  is  upon 
the  one  fide  his  undertaking  for  the  ele&  as  their 
Surety,  and  God's  juftice  purfuing  and  holding 
him  in  on  the  other  fide  :  So  that  he  cannot  de- 
cline being  fifted  at  the  bar  of  juftice,  becaufe, 
as  it  is  verfe'6,  the  fins  of  all  the  eleft  met  upon 
him;  and  he  having,  as  it  is  v  erf e  7.  the  bitter 
cup  in  his  hand,  which  by  his  engagement  he 
was  ob]iged  to  drink,  he  ftands  there  by  the  de- 
cree of  God,and  by  the  covenant  ot  redemption, 
tying  him  to  fatisfy  ;  and  being  purfued  by- 
wrath  and  juftice,  the^v  •.  :  s*C  ime  out,  Father, 
f  it-bepojfibjet  let  this  cup  depart  from  me  >  ye* 


5erm.  *$.'  Jf<"ah  **• 

nit  my  will,  but  thine  he  done\  his  engagement 
kemming  him  in,  and  wrath  purfuing  him,  he 
ftands  betwixt  thefe  two  as  a  prifoner :  andupon 
thefe  two,  the  Lord  laid  on  him  the  iniquity 
$f  us  ally  and  he  was  exacted  upon,  and  anfwer- 
ed  for  them  \  follows  well  the  third,  that  he  wm 
tut  in  prifon •,  for  in  thefe  verfcs,  the  fteps  of 
our  Lord's  humiliation  are  followed  out  in  a  le- 
gal way,  as*  before  the  bar  of  God's  tribunal. 

idly,  This  being  our  Lord's  pofture,  we  fhail 
confider  the  effstts  of  this  preifure  of  fpirit,  which 
we  may  draw  to  tliefe  font  heads,  i.  He  was 
under  the  fenfeof  great  foul-pain,  forrow  and. 
trouble  ;  for  the  cup  of  the  wrath  of  Godfceing 
bitter,  which  he  was  to  drink,  it  could  not  but 
deeply  fting  his  holy  humane  Nature,  which 
was  the  procuring  caufe  of  his  agony,  and  that 
which  made  his  foul  forrowful,  and  brought  out 
the  Moody  fw eat.  2.  Eeflde  his  grief  and  dolor, 
there  was  a  holy  horror  :  And.  confidering  the 
Party  that  he  had  to  do  with,  it  was  impoifible  it 
could  be  otherwife  ;  impofllble  for  a  finite,  tho' 
a  finlefs  .Creature,  to  lo6k  on  an  angry  God,  and 
on  wrath  poured  forth  into  the  cup,  which  it 
inufl  needs  drink,  and  not  have  a  horror  at  it  ; 
it  were  not  becoming  the  finlefs  humane  nature 
of  our  blefled  Lord,  not  to  be  affeclred.  with  a 
holy  and  finlefs  horror  at  that  moft  bitter  cup, 
which  brought  out  that  fad  cry,  Father,  Icbtbis 
tup  depart  from  me:  which  did  not  proceed  from 
any  difiikebe  had  to  fulfil  his  engagement,  or 
from  any  rewing  or  undatable  rcfentmentthat 
he  had  fa  engaged  himfelf,  but  from  an  appre- 
hended finlefs  diiproportiablenefs  (to  fpeak  (o) 
in  hrs  finite  finlefs  humane  Nature,  to  encounter 
with  the  wrath  of  his  Father  ;  to  which  tho'  he 
shod  willingly  yielded,  yet  in  it  felf  it  was  dread- 
ful. 3.  There  was  a  pinching  and  ltraitning 
of  holy  fear,  as  if  there  had  been  in  him  a  finlefs 
difpute  or  dsbate,  What  will  Ifecome  of  this  f 
can  a  Man  win  thorow  this  ?  (tho'  he  was  God 
as  well  as  Man)  now  will  this  be  gotten  born? 
This  looks  as  if  death  would  get  the  victory  ; 
thus  it's  faid,  Heb.  $.  7.  In  the  days  of  his  flejb 
be  offered  up  fir ong  cries  and  [applications  with 
tears,  and  was  heard  in  'that  which  he  feared  : 
He  put  up  ftrong  cries  to  be  delivered,  not  from 
dying,  but  from  the  power  of  death  ;  and  was 
.  heard  in  that  which  he  feared,  to  fhe\v  a  ho- 
ly care  to  prevent  death,  could  that  have  been, 
and  a  finlefs  ~fe3r  of  it,  left  it  fhould  (wallow 
him  up.  4.  There  was. a  pinching  and  (Iraitning, 
fromlove-to  the  Father,  and  to  the  doing  of  his. 
will  .*  and  from  love  to  the  ele&,  and  to  their  fal* 
Tation,  which  pufhed  him  forward  to  pertorm 
ar\d  fulfil  his  engagement  \  accordingly,  £#&? 


Verfe  %.  Yft 

12.  50.  lie  fays,  J  have  abaptifm  to  he  baptised 
with,  and  how  am  Ifiraitned  till  it  be  accompli' 

Jhed  ?  andhence  it  was  that  thefe  words  were  ut- 
tered by  him,  Father,  not  my  vnll,  but  thine  be 
done  ]  and  therefore  tho'  he  had  power  to  com- 
mand twelve  legions  of  angels  for  his  relief,  yet,to 
fpeak  Co,  love  fo  binds  his  hands,  that* he  will  not 
ule  his  power  for  his  own  liberation. But  to  guard 
this  doctrine  from  miftakes,  take  'a  four  fold  ad-  . 
vcrtifement  concerning  this  inward  foul-pinch- 
ing, which  will  help  to  clear  fomewhat  of  his 
foul-fufFerin£ -that  followeth.  And,  fi.)  Think 
not  that  there  was  any  finfril  rir  unfuitable  confu- 
fion  or  perturbation  of  mind  in  our  Lord,  fuch 
as  ufeth  to  be  in  us,  there  being  no  dreg  of  cor- 
ruption in  his  mind  to  jumole  'or  difcompofe 
his  holy  humane  nature.  (2.)  Beware  of  think- 
.ing  that  there  was  r.ny  freting  or  anxiety  in  him, 
or  any  difcontentednefs  with  the  bargain:  His 
exprefltons  ihew  forth  the  contrary  ;  for  (faith 
he)  J  could  command  twelve  legicns  of  angels* 
yet  he  would, not  do  it.  (3.)  Think  not  that 
there  was  any  jealoufy  in,  him  of  the  Father's 
love  :  tho'  there  was  a  fufpenfion  of  the  comfor- 
table and  joyful  i'enfe  of  it,  yet  there  there  was 
not  the  le'aft  lecfing  of  the  faith  of  it,  as  is  clears 
by  his  doubling  of  thefe  words,  My  God,  mjfr 
God,  when  in  his  fadeft  pinch  he  cried  out  as  be- 
ing forfaken.  (4.)  Ye  would  not  look  on  this,  as  . 
holding  out  any  diftruft  as  to  the  event :  I  have 
(faith  he)  power  to  lay  dewn  my  life,  and  I  have, 
power  to  take  it  up  again  ;  and  J  'will  rife  again 
the  third  day.  He  knew  that  the  covenant  of  re- 
demption betwixt  the  Father  and  him  flood  firm, 
and  fure  *,  but  it's  the  confideration- of  God's  now  . 
coming  as  his  Party  to  exact  the  elects  debt  o£' 
him,  and  his  ftandin'g  at  the  bar  to.anfwer  for  it,", 
which  puts  him  in  this  agony  ;  and  tho'  confide- 
ring  ChKft  as  a  Man  perfonally  united  to  the 
Godhead  (whereby  he  was  keeped  from  finking } ' 

-    he  had   no  diflruft  to  be  carried  thorow  ;  yet 
confider  ing  him  as  a  Man  fufFering,  and  that  {to 
fpeak  fo  with  reverence  in  fuch  a   divine  f ab- 
ject) thefe  was  an  eclipfe  of  that fenfible  ]oy 
that  proceeded  from   the  two  natures  together,, 
it's  not  poinble  to  conceive  of  Chrift,  in  this  po-#- 
fture,  but  wrsth  and  anger  behoved  to  be  fbms* 
Way  dreadful  or  terrible  to  him* 
.  The   Ufes  are  \ft,  To  evidence  the  trutlr  o£? 
what  our  Lord  furrered,  and  how  feverely   her 
was    pinched  and  ftraitned;     it   was   not    the.' 
fcribes  and  pharifees  purfuing  him,  nor  the   fol~ 
diers  buffeting  and  mocking  him,  and  carrying; 
him  to  the' high  prieft's  hall,  and  horn  Pilate  to  ■ 
Herod  and   hack  again,  tha£  Co  much  troubled 
ium  j  Eut  there  was  a  higher  hand  tkat  bt  b 

look' 


**» 


Ifaiah  ^3.    Yerfc  f. 


look  to,  and  a  Judge  and  court,  to  which  be  was 
now  anfwering,  that  was  very  far  above  theirs. 

And  therefore,  as  a  id.Ufeo?  the  do&rine, 
Think  it  not  fuch  a  light  thing  (as  many  do;  to 
fatishe  juftice,  or  to  give  God  a  ranfom  for  fouls 5 
ye  fee  how  it  pinched  the  Cautioner,and  put  hi-m 
•s  in  a  prifon.  Unfpeakably  deceived  are  they, 
who  think  that  two  or  three  formal  words  will 
inake  their  peace  with  God,  and  that  they  will 
flip  in  to  heaven  (o  :  Be  not  carried  away  with 
thisdelufion  ;  b.ut  confider  ferioufly  what  will 
become  of  you,  if  ye  be  put  to  aniwer  for  your 
own  debt,  when  he  handled  the  Cautioner,  his 
Own  Son,  fo  roughly  \  ye  that  will  fleep  on,  and 
fcorn  to  let  any  word  pick  at  you,  or  prick  you, 
the  juftice  of  God  fhall  prick  you,  and  put  you 
to  flraits,  out  of  which  ye  will  not  be  able  to  ex- 
tricate your  felves  ;  and  he  fhall  appear  like  e- 
verlafting  burning,  when  the  .great  day  of  his 
Wrath  comes,  and  when  it  fliall  be  faid  by  you, 
Who  can  ftand  bcfne  it,  or  abide  it  ?  It  were 
good  that  ye,  who  are  moft  atheiftical,  and  who 
With  a  fort  of  triumph  and  gallantry  will  needs 
deftroy  your  felves,  would  lay  this  toheart,and 
remember  that  the  day  comes,  when  ye  will  be 
brought  to  this  bar.;  and  gravely  corlfiaer,  what 
an  hell  this  will  be,  to  have  the  defperatene&  of 
the  out-gate  fealed  up  in  your  confeiences,  and 
thefe  evidences  of  God's  hatred,  and  thefe  ag- 
gravations that  our  Lord's  holy  nature  could  not 
admit  of,  in  your  bofom  .•  When  wra.th  meets 
with  corruption,  and  corruption  with  wrath,  and 
when  thefe  mingle,  how  dreadful  will  your  cafe 
be! 

idly,  Let  believers  fee  here  what  ye  areobli-  ! 
ged  to  Chrift  ;  confider  what  he  hath  paid,  and 
what  the  fatisfa&ion  of  juftice  for  you  eoft  him. 
Folks  are  ready  to  think,  that  it  was  an  eafy 
thing  to  fatisfy  juftice,  and  to. drink  of  the  brook 
by  the  way  \  but  if  flnners  were  fenfible  of  chal- 
lenges for  fm,  and  if  they  had  the  arrows  of  the 
Almighty,  drinking  up  their  fpirits,  they  would 
Chink  otherwise  of  Chrift's  drinking  out  the  cup 
of  wrath  for  them,  not  leaving  fo  much  as  one 
idr-op-of  it:  It  is  but  the  fhorings  or  threatnings, 
with  fome  drops  of  it,  that  any  of  you  meet  With 
in  your  foul-exercifes  :  O  !  believing  finners,are 
}'e  not  then  aernally  obliged  toChrifi,who  drunk 
out  this  wrathful  cup  for  you  ? 

4thly,Therc  is  notable  confolation  here  to  poor 
fouls,  that  would  fain  make  ufe  of  Chr  ft.  As,  1. 
ThatChrift  hath  ftepped thorow  this  deep  foord, 
or  rather  fea  before  them  5  and  if  the  cup  come 
in  their  hand,  it  is  empty.:  Freedom  from  the 
Wrath  of -God  is  a  great  confolation,  and  yet  it  is 
Jjhe  coiifolaxionof  them  that  are  iied.  unto  him 


Serm.  i^« 


for  refuge.  2.  It  is  comfortable  to  them,  in  their 
comparatively  petty  ftrrits  and  difficulties,  when 
they  wot  not  what  to  do,  when  the  law  feizeth, 
and  juftice  purfueth,  and  when  the  confeience 
challengeth  ;  to  confider  that  Chrift  was  a  Prifo- 
ner  before  them  :  Though  he  had  no  challenge? 
for  his  own  debt,  yet  he  was  challenged  for  ours, 
that  he  might  be  a  companionate  high  Frkft, 
being  made  like  to  us,  but  v/itlcuc  fin.  ]uft;cb 
purlued  him,  the  law  arrefied  him,  wrath  f.i zed 
on  him  t,  Co  that,  when  we  are  fet  upon  by  tnefe, 
he  will  be  tender  of  us,  for  be  krvai  our  frame  * 
and  that  we'eannot  bear  much :  And  therefore* 
on -this  ground,'  a  believing  finner  may  go  with 
boldnefs  to  the  throne  of  grace,  becaufe  Chrift 
the  Cautioner,  who  hath  paid  his  debt,  is  there. 
It  is  a  lh  irne  for  believing  finners,  to  walk  fo 
heartlefly,  even  under  thefe  things  that  are  ter- 
rible, as  if  Chrift  had  not  gone  thorow  them 
before  them,  and  for  them.  3»  There  is  con- 
folation here,  when  they  are  under  any  pinch- 
ing crofs  and  difficulty ;  as  there  is  alto  ground 
for  patient  and  pleafant  bearing  of  it,  becaule  ift 
was  another  fort  of  prifon  that  Chrift  was  pu* 
in  for  jhem.  Ye  may,  I  grant,  .lament  over  the 
long  want  of  fenfible  prefence,  it  being  kindly 
to  the  believer  to  mifs  it,  and  to  long  for  it ; 
but  ye  fhould  not  be  heartlefs  under  the  want  of 
it,  nor  complain,  as  the  Lord's  people  do  la- 
ment, Is  there  any  farrow  like  unto  my  forrcw  f 
but  fubmiflively  and  contentedly  bear  it  Without 
fretting,  feeing  our  Lord  bare  Co  much  for  you. 

5/£//,Thereis  here  a  notable  encouragement  to 
believe,  and  a  notable  ground  for  the  believer  to 
expect  freedom  from  fin,  and  from  the  pinching 
ftraits  that  it  deferveth,  becaufe  Chrift  paid 
dear  for  it :  Wherefore  was  all  this  pinching,  but 
to  pay  believers  debt  ?  'But  when  we  come  to 
fpeak  of  his  out-gate,  it  will  clear  this  more. 

Sec  ndly,  V\  hile  it  is  faid,  That  be  was  brought 
fr-,m  judgment,  which  fuppofes  and  implies, 
that  he  was  once  at,  or  under  judgment, 
even  the  judgment  of  God,  who  is  his  great 
Party  all  along ;  He  laid  vu  him  the  iniquity 
of  us  all ;.  and  verfe  10.  It  p leafed  the  Lord 
t.  btuije  him  ;  He  \jas  the  Creditor  that  caufed 
take  and  arrell  him  ;  Obferve^  That  in  all  the 
Soul- vexation,  in  all  the  pinching  prejjure  of  Spi- 
rit that  our  L  rd  fuflained  be  was  jianding  ju- 
dicially before  tbe  bar  of  G,d^  and  was  judicial* 
ly  proceeded  againfl  as  the  elells  Cautioner  and 
Surety,  There  was  no  accefs  to  bring  Chrift  to 
judgment,  had  he  not  engaged  to  be  Surety, 
and  had  not  God  laid  on  him  our  iniquities;  for 
it  \as  for  no  debt  that  he  was  ©wins  himfelf, 

bul 


Serm.  29.  Ifaiab  ^3. 

but  for  what  by  his  engagement  as  the  ele&s 
Surety  he  came  under,  and  was  made  liable  to. 
That  which  I  mean  by  his  being  brought  to 
judgment,  is  not  only  that  he  fufFered,  and  was 
occaficnally  condemned  by  a  ccuit  of  men;or  by 
a  humanf  judicatory,  which  was  rather  like  a 
tumultuary  meeting  or  a  company  of  men  in  an 
uprore,  than  indeed  a  court ;  but  whatever  was 
before  men,  there  was  a  legal  arid  judicial  proce- 
dure before  God ;  For  clearing  whereof  ye 
would  coniider,  1.  The  account  whereon  he  iuf- 
fered,  and  was  brought  before  God's  court  of 
;  judgment,  to  fpeak  io  '•  It  was  not  for  any  thing 
that  the  fcribes  or  Pharifees  or  Til  ate  had  to 
lay  to  his  charge  ;  it  was  envy  in  them,  the  for- 
mer at  leaft,  that  ftirred  them  in  what  they  did: 
But  the  next  words  tell  us  what  :l  was,  for  the 
tranfgreffi:n  cf  mf  pecple  was  be  firiclen  ;  the 
priefts  and  people  had  no  mind  of  this,  but  this 
was  indeed  the  ground  of  his  judicial  challenge 
and  arraignment  before  God:  The  ele&  elect  were 
in  their  tins,  and  he  by  the  covenant  of  redemp- 
tion ftood  liable  for  their  debt,  becaufe  he  had 
undertaken  for  them  as  their  Cautioner  and 
Surety.  2.  Contider  who  was  his  great  Party  in 
his  fufFerings:  Ip  was  net' Pilate  and  the  Jews, 
he  cared  not  fo  much  for  them;  but  it  is  Gcd, 
and  therefore  he  cries,  My  Gcd,  my  God,  why  ha/} 
thou  frfahen  me  ?  and  therefore  he  makes  his  ad- 
dreis  to  God,  Father, it  bepoffible,let  this  cup  pafs 
fnm  me ;  He  cared  not  for  anlwering  them, 
but  looks  to  a  higher  hand,  and  upon  himfelf  as 
ftanding  before  another  tribunal  ;  therefore  it's 
faid^i/.  10.  yet  itpleafed  the  Lcrd  to  bruife  him  ; 
he  looked  not  to  Pilate,  but  to  the  Lord  pur- 
fuing  him.  3.  Confide  r  our  Lord's  fubmiiEon  to 
bis  being  brought  to  judgment,  not  only  nor 
chiefly  before  men,  but  btroreGod;  therefore 
{ays  he,  Jcbn  12.  48.  Father,  fave  me  frcm  this 
hour,  but  for  this  caufe  came  1  to  this  bcur\  Ccme 
then,Father.and  let  us  count  :  He  looks  not  only 
to  the  prefent  difpenfaticn.but  alio  to  the  ground 
whence  it  came.and  to  the  end  thatGod  had  in  it; 
for  this  caufe  came  Unto  this  hour,  even  to  have 
my  foul  troubled,  and  to  be  put  to  anfwer  for  the 
debt  of  my  e!e&  people  according  to  my  engage- 
ment :  Lo,  lame  (faith  he  in  that  often  c'tcd  40 
Tfahn)  in  the  volume  cf  thy  bock  it  is  written  cf 
tne,  I  delight  to  do  thy  will.  Confider,  4.  The  ef- 
fects of  his  bringing  to  judgment:  A  fcnter.ee  paf- 
fes,  1  Tim. ^.u\i.  Great  is  the  my  fiery  cfgidlinefs, 
God  manlfefled  hi  tbeflejh,  juftified  in  the  Jpirit, 
not  before  Pilate,  but  in  God's  court,  having 
fatisfied  for  the  elects  debt  according  to  his, un- 
dertaking, he  gets  an-abfolvitor^w  hich  reaches  not 


Vcrfe  8.'  j6*t 

only  to  himfelf,  but  to  all  them  whofe  perfor* 
he  fuftained,  as  is  clear,  2  Or.  j.ult.  He  was 
made  fin  fcr  us  who  knew  no  Jin,  that  we  might 
be  made  the  righteoufnefs  of  Gcd  in  him:  KvA 
the  elects  obtaining  eternal  redemption  and  ah- 
folution  by  his  death,  with  the  accrefcing  of  his 
fatisfa&ion  to  their  juftification,  clears  that  he 
flood  there  judicially  at  the  bar  of  God,  in  their 
name,  to  anfwer  for  them.  And  there  are  three 
fteps  of  this  his  judicial  anfwer,  (1.)  He  gets  the 
libel  of  the  elects  debt  put  in  his  hand  ;  Though 
there  was  no  guile  in  his  mouth, yet  itpleafed  the 
Lord  to  bruife  him  ;  he  laid  en  him  the  iniqui- 
ty tf  us  all  ;  and  for  the  iniquity  cf  my  people 
was  he  flricken.  Thefe  are  the  perfons  that  he 
undertook  for,  and  for  their  debt  he  anfwers  : 
The  verity  of  the  fact  is  clear,  for  they  are  un- 
der guilt  ;  the  law's  claim  is  clear,  for  it's  bro- 
ken>  and  upon  this  the  libel  is  put  in  his  hand; 
hence  it's  laid,  He  died  fcr  us,  he  was  made  fit* 
for  us,  and  be  'died  for  our  fins*  (2.)  As  the  libel 
is  put  in  his  hand,fo  a  fentence  pafles  accordingly; 
he  is  found  liable  to  the  elects  debt,  and  muffc 
anfwer  for  it,  as  the  former  word  is,  It  was  ex- 
acted oH  him,  and  2  Cor.  $.  utt.  He  was  made  Jin 
for  us,  and  Gal.  3.  13.  He  was  made  a  curfe  fcr 
us,  that  is,  by  the  fentence  of  juftice  he  is  decer- 
ned to  bear  the  curfe.  (3.)  The  fentence  is  execu- 
ted as  it  was  pad  ;  the  cup  is  put  in  his  hand, 
and  not  only  is  he  decerned  and  doomed  to.the 
curfe,  but  actually  he  is  made  a  curfe,  and  all 
this  as  judicially  fuftaining  the  perfons  0^  the  e- 
left,  and  as  their  Cautioner  and  Surety. 

Here  we  have  fome  fweet  and  profitable  UJes* 
1.  See  here  and  take  up  the  way  of  redemption 
contrived,  fo  as  it  runs  on  mercy  and  juftice, 
mercy  to  the  elect,  and  juftire  to  the  Cautioner, 
their  debt  being  fully  exacted  of  him. 

2.  :t  learns  us  how  to  eftablifh  our  faith,  and 
alio  gives  us  a  ground  of  believing.  To  make  is 
diilinft  ;  juftice  behoved  to  be  fatisfied,  with- 
out which  no  mercy  could  be  fhewed  to  the  tin- 
ner ;  and  God  hath  laid  down  the  way  by  the 
Cautioner's  interpoting  :  Even  as  it  is  among 
men,  the  cautioner's  being  imprifened,  and  fa- 
tisfying,  is  the  debitor's  liberation  ;  and  as  God 
hath  condefcended  to  deal  with  us  by  way  of 
covenant,  fo  he  condefcended  in  the  covenant  of 
redemption  to  proceed  legally  and  judicially 
with  Chrift,  that  we  might  have  the  clearer 
way  to  make  application  of  it. 

3.  Are  there  any  here  that  look  for  rede mpti-» 
on  thorow  Chrift,  and  hope  that,  their  fins  were 
4n  the  libel  given   to  him?  O  how  warming 

Y  ;  wculd 


€62  Jffatah  $3. 

would  this  be  to  your  hearts !  and  how  ihould 
it  make  them  to  melt  in  love  and  godly  forrow, 
to  behold  Chrift  (landing  at  juftice  bar,  and  that 
for  you  !  O  v\  hat  .an  afpecft  would  his  fu/Ferings 
fcave  on  us,  if  we  were  clear  about  our  intereft 
in  him,  and  could,  hear  him,  in  our  name,  faying, 
lather,  here  am  I ;  if  thou  take  me,  Jet  thejego; 
thy  will  be  dene,  for  this  caufe  came  J  here,  to 
arifwer  for   my    peoples  debt,  to  take  with  the 
challenges  given  in  againft  them,  and  to  undergo 
thy  fentence  for  them  :  Then  fays  juftice,  Thou 
mud  pay  their  debt ;  Content,  fays  he,  here  am 
J\  and  fo  he  gives  his  back  to  the  [miter,  and  his 
checks  to  them  that  plucked  off  the  hair,  and  hid 
not  his  face  from  frame  and  [fitting.   If  we  were 
clear  that  our  fhare  was  there,  and  that  our  ini- 
quities came  in  among  the  reft  to  make  up  the 
libel, and  if  we  could  aright  difcern  him. lb  pinch- 
ed and  ftraitned  in  fatisfying  /for  us,  would  we 
not  think   our  felves  .  eternally  .obliged  to  him, 
to  hate  fin,  and  to  glorify  him  in  our  bodies  and 
fp/fits  which  are  his  ?  as  it  is,   i  Cor,  6.  ult.     If 
indeed  ye  be  Chrift's  (as  ye  are  all  ready  to  pro- 
fefs  your  felves  to  be)  he  pays  dear  for  you  ;  and 
if  .fo,  will  not  this  ly  upon  you  as  a  juft  debt  .to. 
him,  to  glorify  him  in  your  bodies,  and  in  your 
fpirits  ?  for  both  in  body  and  fpirit.  he  paid  for 
you. 

4.  It's  a  notable  ground  of  confolation  to  be- 
lievers againft  defpondency  and  fear  to  appear 
before  the  throne  of  God  ;  becaufe  our  Lord  Je- 
jfus  Chrift  hath  been  before  us,  and  in  our  name, 
and  hath  anfwered  for  us  to  the  full,  and  hath  fa- 
tisfied  all  that  juftice  could  crave  of  us.  What 
'wakens  terror  at  death,  and  makes  the  thoughts 
•f  Chrift's  appearing  to  be  dreadful,but  our  look- 
ing on  our  appearing  at  the  bar  of  God  ?  but  it 
is  a  comfort  againft  it,  that  Chrift  our  Cautioner 
was  brought  to  prifon  and  to  judgment,. and  was 
a  lib  brought  from  both  ;  yea,  which  is  more,  and 
without  which  the  confolation  is  but  halved, 
Jie  was  brought  to  both  for  us,  and  he  was  alio 


VerCe  8.  Serm.  3* 

alio  brought  from  both  as  our  Surety,  as  Surety 
for  all  them  that  betake  themfelves  by  faith  to 
him  :  he  was  carried  to  prifon  and  to  judgment 
as.  Cautioner   for  theeleft,  and  he  was  purlued 
as  their  Cautioner,  and  therefore  his  payment  o^ 
the  debt  as  Cautioner  muft  be  accepted  in  name 
of  them,  for  whom  he  paid  the  debt.  Our  Lord 
Jefus  not  only  died  and  was  laid  in  the  grave, 
but  he  went  further  in   (to   fpeak  Co)    he  was 
even  at  the  bar  of  juftice,  libelled,  exafted  upon, 
and  fentenced,   and  the  fentence  executed  upon 
him ;  elfe  wo  had  been   unto  us  ;  On  this  ground 
is  that  triumph,  Rom.  8.  Who  [hall  lay  any  thing 
to  the  charge  of  God's  elect  ?  it's  God  that  jufti- 
fies  :   who  frail  condemn  ?  it's  Chrift  that  died, 
yea  rather  who  is  ri[en  again,  &c.  and  it's  (aid, 
Rom.  7.  That  we  are  delivered  from  the   law, 
being  dead  to  that  wherein  we  were  held;  The 
law  had  us  in  prifon,    and  a  lock  on  the  door, 
and  had  us  under  irons  ;  but  our  Lord  came,  and 
(as  Sampfon  did  in  another  cafe)  carried  the  port 
and  bars  to  the   hill-top,  Jfe  [pvikd  principal^ 
ties  and  powers,  and  triumphed  openly  over  them 
on  the  croft  ;  fo  that  now  the  prince  cfthis  wxrld 
is  judged:  Theje  are  the  true  and  faithful  jay  in  <*$ 
of  God:  We  have  thro'  Chrift  accefs,  and  may 
with  boldnefs  come  to- the  throne  of  grace,  having 
him  an  high  Prieft,  who  is- touched  with  the  feel- 
ing of  our  infirmities,  and  was  in  all  things  temp- 
ted like  as  we  are  :  He  knew  not  only  what  it 
was  to  be  hungry  and  thirfty  and  weary,  to  be 
pained,  and  to  die  ;  but  wrhat  it  was  to  come  be- 
fore the  terrible  tribunal  ot  God,  and  to  be   li- 
belled for  fin,  thoJ  not  for  his  own  fin,  and  what 
it  Was  to  be  fentenced  and  to  meet  with  wrath  ; 
which  gives  to  finners'  a  fafe  and  refrefhful  inci- 
ter under  him,  as  under  the  fhadow  of  a  great 
rock  in  a  weary  land.     This  is  the  great  defign 
of  the  gofpel,  to  make  proffer  of  the  benefit  of 
thefe  fuffe.rings  to  you,   and    to    pray  you    in 
Chrift's  ftead  to  be   reconciled  to  God;    Now 
God  himfelf  perfwade  you  to  it.- 


6g^  ^g»  ©®  ®^  ®®  ®^.^)®  i£t^.®®  ®®  %g®  ^^©^  *®gft  <S®  CK®  ®3?i  ®STi  ®®  ®S?i  ^XSTi  ®C^  Cg^  ®a 
SERMON    XXX. 

Jf$iah.liii.  8.  He  was  taken  from  prifon,  and  from  judgment .;  and  who  friall  declare- his  generation? 
For  he  was  cut  off  out  cfthe  land. of  the  living,  for  the  tran[grej[i:n  of  my  people  was  he  jhicken. 


EVery  ftep  of  Chrift's  way  to  finners,  and  e- 
■  very  word  whereby  it  is  expreft,  is  won- 
derful; and  therefore  it  is  no  marvel  that  the  pro- 
y.het  doth  by. way  of  admiration  caft  in  this  word-, 
Ai}d  who  frail  declare  his  generation  ?  We  fhew 
you,  that  we  conceive  thefe  words  to  be  thefe 
af^at  exprefs  the  prophet's  turning  of  himfe4f 
fcatp.CWft'snujiuUatien  Co.  bU  exaltation:  lis  . 


hath  infifted  long  in  fetting  out  his  wonderful  3- 
bafement,  exinanition,  and  humiliation,  which 
thefe  words  import,  he  was .brought  from  pri[on 
and  from  judgment  ?  Which  look  not  only  to  his 
external  imprisonment,  to -his- coming  to  judg- 
ment before  men,  but  alio,  and  mainly  and  prio* 
cipally,-  to.  the  pinches  and,  ftraitJ  that  he  was 

baougjtt  i 


Serm.  30.  Jfazah  ^3. 

brought  ,into,  and  his  arraigment  before  God's 
tribunal,  and  fo  to  the  caufe  of  his  differing, 
to  wit,  for  the  tranjgreffin  of  bis  people,  as  the 
woids  following  hold  out;  which  was  not  the 
.caufe  of  his  cenfure  before  men,  but  the  procu- 
ring caufe  of  what  he  met  with  from,  and  before 
God. 

But  tho'  he  was  brought  to  prifon  and  to  judg- 
ment, to  death  and  to  the  grave,  yet  they  did 
rot,  they  could  not  detain  him :  He  was  taken, 
or,  as  the  word  fignifies,  he  was  lift  up  from 
.prifon  and  from  judgment,  being  the  fame  word 
that  foHowethj  He  was  cut  off  out  of  the  land  of 
the  living;  which  fuppofes  a  turn  and  change  from 
his    humiliation  to    his  exaltation:    And  thefe 
words,  Who  Jloall  declare  his  generation  ?  fet  out 
the  unconceivable  and  unexpreflible  glory  that 
Chriil  is  exaltedunto  ;  i'o  Alls  8.  33,  35.  where 
thefe  words  are  cited,  it's  laid,  In  his  humiliati- 
on his  judgment  was  taken  Away  ;  that  is,  in  his 
loweft  ftep  of  his  humiliation,  his  judgment,  or 
that  to  which  he  was  adjudged,  was  taken  from 
him,  and  he  was  declared  tree.  However,  flnce 
in  thefe  words  our  Lord's  humiliations  implied, 
and    his  exaltation  exprefftd  as  following  on  it, 
we  think  it  fafeft  to  underftand  itfo.  The  words 
put  together  hold  out  the  high  degree  of  Chrift's 
glorious  exaltation,  fo  as  his  generation  cannot 
be  declared  ;  He  was    taken  from  prifon   and 
from  judgment,  and  glorioufly  exalted  in  another 
manner,  and  to  another  degree  of  glory,  than 
either  angels  or  believers  are,  or  are  capable  to 
be  ;  For  he  that  is  exalted  is  God,  whofe  gene- 
ration cannot  be  declared;  Death  having  no  more 
dominion  over  bim->   and  he  having  the  keys  of 
hell  an'd  of  death.  In  a  word,  we  take  this,  Who 
Jhall  declare  his  generation  ?  mod  immediately  to 
relate- to    Chrift's  exaltation  as  Mediator,   and 
to  the  glo^y  wherewlth'he  was  inverted,  and  to 
the  dominion  that  he  hath  over  all  creatures:  yet, 
confidering  that  the  prophet's  fcope  is  to  let  out 
this  as  wonderful,  and  confidering  that  the  firft 
ftep  of  his  exaltation  is  his  refurrection,  where- 
by   (as  the  apoftle  fpeaks,  Rem*  1.4.)  he    was 
declared. to  be  the  Sen  of  God  with  power,  his  re- 
furre&ion  being  fingular  in  this  refpeel,  that  he 
arofeby  his  own  power,and  confidering  that  Alls 
835.  Philip  began  to  preach  to  the  Eunuch  jefus 
Chriil:  as  theObj  >&  oi  fatttijjwe  think  itreafonable 
to  conceive,  that  he  preached  Chrifl  to  be  God, 
from  this  text,  fo  as  the  Eunuch  might  have  a 
folid   foundation  for  his  faith.     And  the  fubfer* 
ving  the  fcope,  which  is  to  fet  out  the  wonderful- 
ndsofChrilVslovetoele&fmners,who  beingGod, 
yet  condescended  to  come  this  low  for  faying  of 
limn  j  We  may  take  in  his 'Godhead  mediately, 


Verfe    8.  tg£ 

from  which  as  the  former  fteps  of  Ills  humiliati- 
on received  worth  and  efficacy,  fo  he  was  there- 
by fuftained  and  born  up  under  all  thefe  furre- 
rings,  whereby  his  people  are  faved. 

From  the firfi  and  feand  ex preflions  put  toge- 
ther, we  fhalldraw  three  dc&rmes  relating  t» 
three  main  articles  of  faith. 

The  iy?  whereof  is  this,  'That  our  Lord  had 
'  an  outgate  from,  and  victory  oyer,  the  loweft 
'and  mod   pinching   pieces  of  nis  humiliation 
'  and  furFering.'  So  that,  tho'  he  was  at  prifon  and 
judgment,  yet  he  was  lift  up  from  both,  and  had 
a  glorious  outgate  :  This  takes  in  three  things, 
which  the  fame  grounds  :will  'confirm,  1.  That 
in  his  loweft  eftate  and  fteps  of  humiliation,  he 
was- fuftained,  and  carried  thorow,  fo  that  all  the 
alfaults  which  he  was  put  to  endure  and  encoun- 
ter with  from  all  his  enemies,  wicked  men  and 
devils,  .did  not  overcome  him.     2.  That  as  he 
in  himfelf  was  born  thorow  and  fuftained  ;  To,  i* 
refpeA  of  Go'd's  bar  at  which  he  was  arraigned, 
he  was  abfolved  and  fet  free;  he  fo  came  tho- 
row by  paying  ofthe  debt3  that  he  had  an  abfol- 
vitor,  as  it  is,   1  Tim.?,  ult.  Great  is  the  myjfo- 
rJ  cfgodlinefs,  God  was  manifefi'in  the  fiefb, 
jujlifed  in' the  Spirit.  Our  blefted  Lord  jefus, 
being  fuftained  by  the   power  of  his   Godhead, 
was  carried  thorow  in  his  fufferings,  paid  the  e- 
le&s  debt,  and' receives  the  fentence  or  abfoluti- 
on  ;  even  as  a  perfon  (to  fpeak  with  reverence  ift 
fuch  a  fubjecT)  having  paid  the  debt  for  which 
he  wasimprifoned,  is  abfolved  and  fet  free.  3. 
it  takes  in  our  Lord's *a<5tual  delivery,  he  not 
only  received  the  fentence  of  abfolution,  but  was 
actually  fet  free  :  fothat  as  he  was  pleafed  to  put 
himfelf  in  prifon  and  in  ftraits  for  us  ;  To  he  was 
brought  from  every  ftep  of  his  humiliation,  from 
prifon  and  from  judgment,  from  death  and  from 
the  grave;  he  nailed  the  hand  writing  which  was 
aganft  us  to  his  crofs,  as  the  apoftle  faith,  Coh 
2.    14,    15.   And  having  f polled    principalities 
and  powers,  he  made  a  (hew  of  them  openly,  tri- 
umphing ever  them  in  it ;  and  as  it  is,   1  Ccr.  1  5. 
at  the  dole,  he  rock  the  fting  from  death,  difar- 
mtd  it,  and  trode  upon  it :  And  there  was  ne- 
ceflity  for  this,  even  fuch  neceffify,  that  it"  was 
injpofTible  it  could  be  otherwife,  as  we  have  it, 
Alls  2.  24.   It  wets  net  pdjftble    that  he  could  be 
hojden  of  death.  This  will  be  e'ear,  if  we  consi- 
der thefe  things.  (1.)  The  Perfon  that  fuffered  : 
He  was  not  an  ordinary, nay, nor  a  meerMan,but 
God-Man,as  is  clear,^#*2.27.  cited  out  of  VfaU 
16.  where  it  is  faid,  Thou  wilt  not  leave  my  foul 
in  hell,  neither  wilt  thou  fujfer  thy  holy  One  to  Jet 
corruption*  (2.)  The  end  of  ChriiVs  iufFerings, 
Y  2  wliick 


i<<4  Ifaiab  ^3. 

which  was  to  fatis.y  for  the  debt  of  his  people  : 
There  having  been  no  reckoning  on  his  own  Icore 
er  account,  he  being  dill  in  God's  favour,  and 
his  holy  One  in  whom  his  foul  delighted  all  along 
his  fufferjngs ;  his  fufferings  being  for  the  fins 
of  his  ele<5t,  and  he  being  to  make  application  of 
his  fatisfa&ion,  and  of  the  purchale  made  there- 
by, to  the  ele&,  for  whom  he  fuffered  and  purcha- 
sed thefe  things,  by  his  interceflicn  ;  there  was  a 
neccility  that  he  mould  come  thorow ;  other- 
wife  he  fhould  not  have  been  a  perfect  and  a  com- 
pleat  Saviour,  able  tg'favje.  to  the  uttermoft  tbofe 
that  come  unto  Gcd  by  him,  as  the  Apoflie  fpeaks, 
Heb.  7.  25.  Such  an  high  Vrieft  became  us, who  is 
holy,  harmUfs,  undefiled, .feparate  from  finners>. 
arsd,  made  higher  than  the  heavens*  3.  It's 
clear  alfo,  if  we  confider  the  nature  of  the  cove-. 
riant,  and  of  the  promifes  made  to  him  therein, 
upon  his  engaging  and  undertaking  for  the  e- 
le£fc  v  as  particularly  verfe  10.  of  this  chapter, 
He  fball  fee  his  feed,.and  prolong  his  days,  his 
duration  mall  be  for  ever ;  The  Pleafure  of  the 
Zord  Jhall  pre  [per  in  his  hand'-,  and  I  will  divide 
bim  a  portion  with  the  great,  and  hefhaU  divide 
the  fpoil  with  theftrong:  Our  Lord's  exaltation 
and  victory  over  death  being  on  the  Load's  fide 
conditioned  to  him  the  Mediator,  as  well  as  he 
engaged  to  fuflfer ;  hence  it's  laid,  Pfal.  no. 
He  Jhall  drink  of  the  brook  in  tfje  way,  therefore 
Jhall  he  lift  up  the  bead, . 

ThtUfes  arc  two,  The  \fl  whereof  .ferves  for 
clearing  and  confirming  our  faith  in  a  fundamen- 
tal article  of  ChrifHanity,  without  which  it  were 
needlefs  for  us  to  preach,  and  needlefs  for»you 
lo.hear,or  believe ;  and  that  it  is,  That  our  Lord 
Jeiu5uifFered,and  alfo  got  the  victory  over  fuffer- 
ing  ;  that  be  was  raifedfrom  the  dead,  and  de- 
ilared  to  be  the  Son  of  God  with>  power  ;  intima- 
ting, that  juftice  had  gotten  full  fatisfa&ion  :  in 
evidence  andteftimony  whereof,  he  was  declared 
free,,which  is  a  main  thing  that  believers  have  to. 
believe ;  even  that  we  have  an  exalted  Chrift,  a 
raifed-up  Saviour,  who  could  not  be  detained 
"by  all  the  elects  guilt  in  piifon.  2.  It  ferves  to 
fee  matter  of  ftrong  confolation',  it  puts  life  ia  all 
Cbrift's  offices  and  qualifications,  and  in  all  the 
jprornifes  made  to  believers  ;  to  wit,  that  our 
Lord  Jefus  is  a  living  Chriil,  over  whom  death 
bad  no  dominion,  and  he  overcame  it,  new  to 
die- no  more-,  So  that,as  it  is,  Heb.  7  25.  He  is  able 
to  fave  to  the  utter mi ft  thefe  that  come  unto  God 
by  bim,  feeing  be  ever  liveth  to  make  interceffion 
for,  :hem  :  There  is  nothing  that  a  foul  needs  or 
can  defire,  but  it  is  to  be  had  in  him.,-  And  it' 
*{  would  look.to-oaruciilar  inflflflc^%  .mucli  co^; 


Verfe  8.    •  Serm..  30,  . 

folation  will  arife  from  this  ground  •,  For,  (i.Jf  ~ 
Hath  a  believing  finner  to  do  with  challengesat 
the  bar  of  jdlice,is  it  not  unfpeakable  conlolation 
that  their  debt  is  paid  ?  hence  it's  faid,  Rem.  8. 
33.  Who  Jhall  lay  any  thing  to  the  charge  of  God's. 
ele&?  Ifs  Got  that  juftifies'y  who  Jhall  condemn i 
It's  Cbrift  that,  dijsd,  yea  rather  that  is  rifen  a- 
gain.  It's  that  which  gives  proof  of  compleae 
payment  of  the  ele<5ts  debt,  and  defiance  to  any 
challenges  and  accufations  to  comeagainil:  the  be- 
liever to  his  prejudice  ;  becaufe  Chrift  hath  not 
only  died,  but  is  alfo  rifen  ;  juftice  being  well- 
pleafed  with,  his  fatisfa&ion,  he  is  let -out  of  the 
prifon.  (2.)  If  the. believer  hath  to  do  with  cor- 
ruption, with  the  devil  and  with  many  enemies* 
is  it  not  ftrong  confolation  that  our  Lord  is 
rifen  and  up,  that  that  the  prince  of  this  world. 
is  judged,  that  Satan  is  troden  under  foot,  and 
that  he  jhall  and  muft  reign  till  all  his  enemies 
be  made  bis  footftool  r  (3.)  Our  Lord's  refurre&i- 
on  hath  a  twofold  further  confolation  with  it  to 
believers,  1.  It  ferves  to  be  a  ground  for  the  ex- 
ercifing^of  faith  on  him,  that  as  he  is  rifen,  fa 
{Rom.  6.)  may  we  expect  that  being  fpirkually  . 
dead  with  him  to  fin,  we  fhall  be  with  himrai- 
fed^  up  to  newnefs  of  life.  ,  2.  It's  a  pledge  of 
believers  exaltation  and  compleat  victory  over 

.  death  and  the  grave,  and  over  all  enemies  7  for 
Chriil:  being  railed  as  the  common  Head  of  all 
believers  who  are  his  members,  they  by  vertue 
of  his  refur region,  and  by  that  fame  efficacy, 
mall  be  railed  ;  and  it's  impoffible  that  they  can 
ly  under  corruption.  This  is  our  great  confola- 
on  who  are  believers,  and  live  under  the  Gofpel, 
that  we  have  not  thefe  things  as  a  prophecy  of 
things  to  come,  but  as  a  plain  hiftory  of  things 
in  part  done,  and  by  and  by  to  be  compleatly 
done  .  (4.)  It  hath  alfo  in  it  confolation  in  refpecT:  ■ 
of  temporal  difficulties  :  What  are  they  all  ? 
They  are  not  fure  fuch  as  Chrifl's  were  ;  and  . 
the. day  is  coming,  when  believers  lhall  have  an 
out-gate  from  them  all:  And  therefore,  fince 
our  Lord  is  up,  let  not  believers  be  afraid  of  any 
challenges  whatfoever. 

idly,  Obferve,  c  That  our  Lord  Jefus,  being   . 
y  raifed  up  from  his  (late  of  humiliation,  is  inve- 
c  (led,  and  put  in  a  mod  excellent  and  glorious 

.    c  condition  7  even  fuch  as  the  prophet  cannot  ex-  . 
c  prtfs.'    Who  can  declare  his  generation  ?  faith- 
he  ;  Who  can  declare  how  glorious  he  is  now  ? 
Take-two   or  three    fcriptures  to  confirm  this. 

.    1/?,  That,  Eph.   i.  20.  21.  He-bath  fet  him  at  his 

.  own  right- band-in  the  heavenly  places,  far  abovt' 
all  principalities  and  powers,    and  might,-    and, 
de >w'mic&i  and  .every  name  t!;at  is  named,   not 


Serin.  30.  Ifa'tah  53. 

only  in  this  world,  But  alfj  in  that  which  is  to 
ccme,  and  bath  put  all  things  under  his  feet, 
and  gave  him  to  be  Head  over  all  things  to  the 
Church*  Our  Lord's  throne  is  exalted  far  above 
angels  and  archangels,- even  out  of  fight.  The 
id  is,PhiI.  2.  9.  where  having  fpoken  of  his  hu- 
miliation, it  rbllows,  Wherefore  God  hath  high- 
ly-exalted him,  and  given  him  a  name  which 
is  above  every  name,  that  at  the  name  of  Jefus 
every  knee  fi.uld  bow,  of  things  in  heaven, 
and,  &c.  his  exaltation  is  fuch  as  hath  a  domini- 
on and  fupremacy  with  it,  over  every  name  ; 
behaving,  as  it  is,  Col.  1.  18.  in  all  things  the 
pre-eminency.  The  3 <2  place  is,  Heb.%.  1.  Of 
the  things  which  we  have  fpoken,  this  is  the 
fum,  W'i  have  fuch  an  high  Priefl,wbc  is  Jet  on 
the  right-hand  of  Majefty  in  the  heavens  ; 
Where  ChriiVs  exaltation  is  let  out  tc  be  fuch 
as. hath  exalted  him  to  the  right  hand  of  the 
Majefty  on  high. 

Becaufe  this  is  one  of  the  great  articles  of 
our  faith,  to  wit,  'That  Chrift  rofe  from  death 
s  the  third  day,  and  afcended  into  heaven,  and  is 
«  fet  down  on  the  right  hand  of  God,1  We  fhall 
add  a  little  more  to  clear  it;  and,  (i.jWe  would 
know,  that  this  exaltation  of  our  Lord  is  not  to 
be  underftood  of  his  exaltation  properly  as  he  is  - 
God,  in  which  re(pe&  there  is  no  up  nor  down 
in  him  ;  tho'  his  declarative  glory  was  vailed 
for  a  time  during  his  humiliation,  yet  in  him- 
felf.as  he  was  God,  he  was  dill  glorious  and  blef- 
fed  over  all.  (2.)  When  we  fpeak  of  ChriiVs  ex-  - 
altation  as  Mediator,  and  as  Man,  we  do  not 
mean  that  his  humane  nature  hath  loft  the  ef- 
fential  properties  of  a  creature,  as  if  now  when 
exalted  he  were  wholly  or  only  God,  or  as  U  the 
properties  of  the  humane  nature  were  fwallow- 
ed  up  in  the  Godhead  ;  that  were  inconfiftent 
with  his  being  true  Man,  and  would  mar  and 
obftrtift  our  confolation  exceedingly  :  But  his 
exaltation  confifteth,  1.  Tn  the  manifeitation;and 
declaration  of  the  Perfon  that  was  humbled  and 
brought  lew,  to  be  God  omnipotent,  omripve- 
fent^  all  fuffieient,  infinitely  wife,  powerful,  juft, 
£JV;  For  tho'  thefe  properties  agree  not  to  the 
humane  nature,  yet  they  agree  to  his  Perfon, 
and  they  are  manifefted  to  be  in  him  without  . 
queiHon.  2.  In  the  exaltation  of  the  humane 
nature  of  Chrift-Man,  to  an  unconceivable 
height  of  glory,  fuch  as  the  huwarse  nature  u-  • 
sited  to  the  divine  nature  is  capable  of,  by 
very  many  degrees  beyond'  any  thing,  that  the 
ele&,  whether  angels  or  men, -are- capable  of; 
the  pergonal  unfon  making  him  capable  of  far 
more  g!qry3  and  hi  §  excellent  o&ces  calling  for 


Verfe  8.  i5f 

it.    3.  This  exaltation  confius'in  his  abfoiute  do- 
minion and  kingly  power,  which  is  more  obler-  ' 
vably,    directly   and  plainly   manifefted  in  the 
days  of  the  gofpel-admmiftration  than  it  was  un- 
der the  law  ;    lb  that  now  he  is  clearly    know  a 
in  refpe&or'  his  kingly  office  to  b;  God  in  our 
nature,  clothed  with  our  flefh,  and  to  be  Imma- 
nuel,  God  with  us;  and  that  this  Immanusl  hath 
all   power   in   heaven  and  earth  committed  to 
him ;  he  hath  the  keys  of  hell  and  of  death,  and 
is  Ring  of  kings,  and  Lord  of  lords,  is  exalted 
far  above  principalities  and  powers,  and  is  given 
to  beHead  overall  things  to  theChurch:  Tn  which 
refpect.  that  is  moft  properly  to  be  underftood, 
when  it  is  Paid,  thatfo  is  fet  en  the  right  hand  of 
Gcd;  fo  that  now  Jefus  Chrift,  God  and  Man  in 
one  Perfon,  is  in  higheft  glory,  andinabfoluteft 
dominion,    neareft    unto  God,    far  above  that 
which  angels  or  faints  are  capable  of  :  As  kings  - 
ufe  to- fet  their  greateft  courtiers  and  minions, 
whom  they  would  honour  moll,  on  their  right:  • 
hand,  and  as  Solomon  let  his  mother  on  his  right 
hand  ;  Co  is   our  Lord  fet  on  the  right  hand  of 
God  in  higheft  glory.     It  is  true,  that,  as  Goda   • 
he  hath  an  abfolutely  fovereign  and  independent 
kingdom ;     yet,  as  Mediator,    God-Man,    he 
hath  a  difper.fatory  kingdom  next  unto  the  Fa- 
ther in   glory.     4.   This  exaltation  confifts  in   ' 
Chad's   being    furnifhed    with'    qualifications   ■ 
fuitable  to  that  glorious  condition  wherein  he 
is   invefted  :    And  tho'  thefe  qualifications  of 
the  Man  Chrift  be  not  amply  infinite,  yet  they 
are  far  above  what    we   can  conceive  ;    and  the 
qua1  ifications  of  the  Perfon  God-Man  are  infi- 
nite, in  which  refpeft  he  is  omnipotent,  all-fee-  * 
ing,  and  infinitely  wife,  to  provide  every  thing   , 
that  may  be  for  the  good  of  his  Church  and  peo- 
ple, and  to  prevent  what  may  tend  to  their  hurt  J 
omniprefent,  C5V. 

■   The  Ufe s  are  three,  ifl,"X his  would  waken  an4   {- 
rouze  our  fpirits  to  high,  holy,  and  reverend  §■». 
fteem  of  Chrift ;  he  is  God  above  all  gods,King  a- 
bove  all  kings  ;  he  hath  gotten  a  name  above  ever/  '* 
name,  that  at  the  name  of  J-efus  every  hiee  flyould  r 
bow,  not  fuperftitiouily  whm  he  is   named,  but   - 
hulily  and  reverently  to  think  of  him,    and  tc\    ' 
worfhip  and  ferve  him.r  "We  conceive,  among   '. 
many  faults  and  evils  in  believers,  this  is  a  root-    - 
evil,even'ow  thoughts  of  gloriousChrift ;  fo  that, 
becaufe  he  hath  be*ome  low  to  lift  us  up,  we  are    ; 
ready  t-o  thir.k  the  Ids  of  him  r   But  O  that  we    ' 
could  behold  the  g'Orious'condition  he  is  exa'ted   ' 
unto.and  could  ioofc  upon  him  as, ere  lon^ccming 
in  the  clouds  with  pewet  and  'great glory,  in  the    - 
glory  cf  bis  father  2  and  all  i  hi  be  Ij  angels  with    ' 

kiml'! 


%66  Jfamh  «53. 

bim  !  ft  Will  furniih  reverend  thoughts  ot  him, 
tho'  not  to  hurt  faith  and  confidence,  yet  to 
breed  holy  aw  and  reverence  in  us  to  him  wards. 
The  id  UJe  ferves  to  fhew  what  a  formidable 
party  they  engage  to  top  with  them,  who  (light 
our  Lord  jefus  Chrift  ;  what  lots  they  are  at,who 
lofe  him  i  and  what  a  great  aggravation  their  fin 
bath,  who  fin  againft  him  .-  ¥e  that  (light,  refufe 
and  oppole  him.  do  ye  know  whom  ye  re.'ufe, 
and  whofe  dominion  ye  fpurn  againfl,  and  how 
bard  it  will  be  for  you  to  kick. againfl  the  pricks? 
do  ye  know  your  lofs  who  lofe  him,  and  how 
U  will  aggrege  your  guilt  who  defpife  him  ?  the 

.  more  glorious  Chrift  be,  the  greater  will  the  fin 
of  the  unbeliever  be  ;  therefore  beware  what  ye 
are  doing  : .  Ye  have  a  mighty. great  and  ftrong 
Party  to  deal  with  ;  and  when  the  great  day  of' 
his  wrath  comes,  and  when  he  (hall  appear  in  his 

.  glory,  how  will  you  be  able  to  abide  the  lead 
touch  of  it?  it  will  aggrege  your  fln,and  heigh- 
ten your  "mifcrjv  that  be  whom  the  Father  ex- 
alted was  undervalued  by  you,  that  ye  fcorned 
Co  take  a  direction  from  him,  or  to  fjibjmt  to  a 
cenfure  drawn  forth  in  his  name,  and  fatd,  at 
lead  by  your  pra&ice,  Let  us  break  his  bands 
afunder,  and  caf}  away  his  cords  from  us'hwt  he 
bath  fet  his  King  on  his  holy  hill  of  Zion,  for  all 
t;hat  ;  and  he  that  fits  in  heaven  will  laugh,  the 
Lord  will  h/ive  you  in  derificn.  Think  on  it  le- 
rioufly,  and  .know,  that  he  is  no  mean  perfon 
whom  ye  flight  and  defpife  ;  and  tho'  this  may 
now  feem  leis  than  other  fins,  yet  it  will  one  day 
\y  heavy  on  your  fcore  and  conference,  above 
many,  yea,  above  all  other  fins. 

The  3d  Ufe  ferves  to  be  a  motive  and  encou- 
ragement to.  them  that  hear  this  gofpel  to  receive 
Chrift,  and  for  theconfoiation  of  believers,  who 
have  /eceived  him.  1.  It  ferves  to  encourage 
you  all  to  receive  him;  he  is  no  mean  perfon' 
that  wooes  you,  but  King  of  .kings >and  Lord  of 
lords  ;  and  if  ye  think  it  a  happineis  to  be  for  e- 
ver  with  him,  then  let  it  move  you  to  clofe  with 
bim  ;  if  ye  do  fo,  ye  fhall  be  made  glorious  as 
he  is  glorious;  a  due  proportion  betwixt  the 
Head  and  the  m  gibers  being  kept,ye.ftiall./fr  on 
the  fame  throne  withhim^nd  behold  hisglory\  as 
be  prayeth,  John  17.  1  will  that  tbtfe .whom  thou 
haft  given  me  may  be  with  meXo  beh.ld  my  glory* 
This  is  certainly  a  great  bargain; if  Chrift  beglo- 
rious,he  Calleth  youtofliare  with  him  in  the  fame 
glory.  2.  It  ferves  for  the  confolation  of  believers, 
who  have  received  him;Ye  "have  arc  excellent  Me- 
diator, a  mof>  glorious  Head  and  Husband, and  a 
mod  excellent  Dowry*  and  ye  fhall  know  it  to 
your  fuperaburdant  faiisi.'iction  and  joy  in  that 

•  fay,  when  (as  it  is  Pfal.  4y)  yeihall'be  brought 


Verfe  ,8'  ;  .  Serin.  30, 

untotne  king  in  raiment  of  need!e-work,and  ihall 
enter  into  the  king's  palaje.and  fhare  of  his  glory, 
and  fee  him  face  to  face,  and  fit  with  him  on  his 
throne,tven  as  he  hath  overcome,and  is  fet  down 
with  Ins  Father  on  his  throne.  Labour  to  be 
flayed,  in  the  faith  and  hope  of  this  good,  glori- 
ous, and  defireable  day  that  is  coming,  when  we 
iball  not  only  fee,  but  partake  of,  and  be  fully 
and  for  ever  .poCifed  in  that,  which  eye  hath 
not  ieen,  ear  ..hath  r.ot  heard,  neither  hathiteu- 
tred  in  the  heart  of  man  to  conceive  of. 

3^-Fromthe  words,a$  we  exported  them,ob- 
♦ferve,  'Thar  our  Lord  Jefus  Chrift,  who  fuffered. 
c  and  was  in  fuffering  brought  very  low,is  God.' 
We  find  ordinarly  in  feripture,  ef'pecially  tho- 
i»W.*he  new  Teftament,  thefc  three  going  toge- 
ther, 1.  Chrift's  humiliation  ;  2.  His  exaltation 
on  the  back  of  that  ;  And,  3.  His  Godhead. 
His  humiliation  is  not  readily  fpoken  of  with- 
out his  exaltation,  nor  his  exaltation  without 
his  Godhead  ;  becaufe  it's  impoffible  to  fe  pa  rate 
ChrifVs  exaltation  from  his  Godhead,  his  exal- 
tation being  the  evidence  of  his  Godhead  ;and  the 
prophet's  icope  here  being, to.fet  out  ChrifVs  ex- 
altation, and  Philip  preaching  of  it  to  the  Eu- 
nuch from  this  text,  it's  doubtiefs  the  contempla- 
tion of  ChrifVs  Go:-:  head  that  occaiioneth  this 
admiring  exclamation,  Who  fhall  declare  his  ge- 
neration <!  which  we  apply,  not  fo  much  to  the 
inefFablenefs  of  his  generation,  as  to  \x.%  being  an 
evidence  that  he  is  God.  There  are  three  or  tour 
ways  whereby  the  feripture  confirms  tbk:  Let  me 
defire  you,  by  the  way,  not  to  look  on  this  as  a 
little,  momentuous,  or  but  a  common  do&rine  ; 
and  fince  there  are  many  fo  ignorant,  that  we 
would  be  aihamed  to  tell  what  we  hear  from 
fome  of,  you  concerning  the  Godhead  of  fefus 
Chrift,  ye  would  take  better  heed  to  it,  being  a 
main  pillar  of  Chriftianreligion,  without  which 
our  preaching  and  your  faith  are  vain  ;  for  he 
is  not  believed  on  at  all,  if  ye  reft  not  on  him  as 
God.  But  to  proiecute  what  we  propofed,  to 
wit,  tbefe  feveral  ways  whereby  the  icripture 
confirms  this  truth;  and  to  this  purpo('e,conn\ier, 
1.  The  exprefs  titles  and  names  that  are  given 
to  him  in  icripture,  and  fome  feripture  fayings 
of  him,  which  hold  it  out;  three  whereofwe  ihall 
inftance  :  The  nrlt  is  that  of  Ifaiah  9,  6,  7. 
where,  when  Chrift  is  prophefied  of,  it's  faid, 
Unto  us  a  Child  is  born,  unto  us  a  S*n  is  given, 
and  the  government  Jball  be  upon  his  Jboulders, 
And  what  is  he  :  He  fhall  be  called  W\ndcrfu\, 
Counfell.r,  .the  mighty  Gcd,  the  ever  lofting  Fa- 
ther, the  Prince  cf  Peace  ;  of  the  increafe  of  his 
government  and  peace    there  JIjaII  be  no   end 

Her 


Serm.  31.  //a/*/;  ^3. 

Here  we  have  thefe  three,  his  humiliation,  exal- 
tation, and  Godhead  :  "His  humiliation,  Urtfo  us 
f  a  Child  is  bom,  unto  us  a  Son  is  given  ;  his  exal- 
tation, Of  the  increafe  of  bis  government  and 
peace  there  fiall  be'no  end,  upon  the  throne  ofDa- 
vid,  and  his  kingdom)  to  order  it, and  to  eftablifb 
it  with  judgment  and'  with  jotfti'ce :  And  his  God- 
head is  interjc&ed  and  put  in  betwixt  thtfe  two, 
in  the  names  and  titles  given  to  him,  Wonderful, 
Counfellor,  the  Mighty  God,  the  Everlafling  Fa- 
ther-, not  as  personally  taken,  l^ut-£as  the  word 
fignifies)  The  Father  of  Eternity,  from  whom  all 
things  hav^heir  being;  and  for  the  fame  reafon, 
Gbap.  7.  14.  he  is  called  Immanuel,  God  with  us. 
A  2d  p'ace  is  that  of  Pfcil.  2.  &.  Who  being  in  the 
form  ofi  Gcd,  thi  light  it  no  robbery  (he  did  God 
no  wrong)  to  be  equal  with  Gcd',  he  made  bim- 
felfcfno  reputation  ,  and  took  on  him  the  firm 
of  afervant,  &c.  where  fire  God  alfo  hath  highly 
exalted  him,  and  given  him  a  name  above  every 
name,  &c.  A  3^  place  is  that  of  Heb.  1.  1,  2,  3. 
God,wbo  at  fun  dry  times, and  in  divers  manners, 
fpoke  in  timepafl  unto  the  fathers  by  the  prophets, 
bath  in  thefe  laft  days  fpeken  unto  us  by  bis  Son, 
rvbom  be  bath  appointed  Heir  of  all  things,  by 
whom  alfo  be  made  the  world-,  and  what  is  be 
^  by  whom  he  fpake  to  us  ?  who  being  the  bright- 
nefs  of  bis  ghry,  and  the  exprefs  image,  of  bis  Per- 
,fin,  and  upholding  all  things  by  the  word  of  bis 
power,  when  he  had  by  himjelf  purged  cur  fins, 
he  fat  down  on  the  right. hand  of  the  Majefty  on 
high.  There  is  here  much  of  ChriiVs  excellency 
holden  forth  ;  he  is  the  brightnefs  of  the  Father's 
glory,  and  the  exprefs  image  of  hisPerlbn  :  The 
beam  of  the  fun  is  not  liker  to  the  fun's'light, 
the  impreffton  of  the  feal  on  the  wax  is  not  liker 
to  the  feal,  than  the  Son  is  to  the  Father,  (nay,, 
tlv?  livelieft  refemblances  fall  infinitely  fhort  of 
a  full  and  exaft  refemblance)  the  Father  and  he 
being  the  fame  God,  and  he  being  compared 
with  the  Father,  not  /Imply  as  God  effentially 
taken,  but  as  the  fecond  Perfon  of  the  Trinity 
compared  with  him  who  is  the  firft  Perfon  \  Q 
deep  and  adorable  myftery  ! 

A  2d  way  to  clear  and  confirm  it,  is  to  con- 
fide r  his  works',  oft-times  joined  with  his  name  ^  - 
the  works  of  creation,  providence,  redemption, 
and  guiding  of  his  Church  ;  lb  we  have  it,  John 
i.l.Inthe  beginning  was  the  Wrri,thefubftartial 
Word  of  the  Father,theSon  of  his  love,called  the 
Wordy either  as  exprefling  the  Father's  image,as  a  ■ 
man?s  word  expreifeth  his  "mind ;  -or  becaufe,  as  a  - 
prophet  of  the  Church,he  hath  revealed  the  Fa- 
ther's  will.  It's  laid,  that  this  Word  was  not  only 
wii!rGcd,but  was  God ;  and  then  follows  infeve- 
raj  yerfes  together  his  works,  the  works  of  cre-- 


verie-8.-  ?5j 

ation,  all  things  were  made  by  him,  flfce.  the 
works  of  providence  arc  attributed  to  him,  John 
5.  17.  My  Father  w^rketb  hitherto,  and  lwcri;zr.& 
the  work  of  redemption,  and  ins  glorious  going 
thorow  with  it,  declare  him" to  be  tiieSonpiGodj 
for-  none  but  God  could  redeem  his  Church. 

idly,  For  clearing  arid  continuing  of  this  trujb, 
we  may  take  the  exprefs  confcifion  of  the  faints 
in  Scripture,  whereon  there  is  much  weight  laid; 
and  I  ihall  name  but  live  or  Ha  of  their  conielfi- 
ons,  which  to  this  purpofe  are  expr-.Hy  and  ful- 
ly recorded  :  The  lft  is  that  of ' Mattb,  16.  16. 
Whom  do  men  (ay  that  1  am?  Peter  anfwered. 
Thou  art  the  Son  of  the  living  Grdr.  and  Chrill  fays, 
BleJJed  art  tbou,  Simon  Barjona,  fttfh  and  blocd 
bath  not  revealed  that  unto  thee,  but  my  Father 
which  is  in  heaven  ;  to  let  us  know,  that  it  is 
not  fach  a  little  thing  to  believe  ChriiFsGodhead, 
as  many  take-it  to  be  ;  and  then  he  calls  himfelf 
the  Rock  on  which  his  Church  is  built,  Chrifl's 
Godhead  is  the  foundation  of  Chriftianity.  A  2d 
is  John  1.  49.  in  NatbanaeFs  words  ;  Cbrift  tells 
him,  Before  Philip  called  thee,  when  thou  wafi 
under  the  fig-tree,  I  fiaw  thee  \  and  he  having  got- 
ten this  proof ofChrift's  omnilcience,  prefently 
breaks  out,  Rabbi,  thou  art  the  Sen  of  God,  thou. 
art  the  King  j/Tirael ;  and  that  is  the  firft  thing 
his  faith  evidenceth  it  felf  in.  A  3d  place  is, 
John  6.  6  j,  63,  69.  where,  when  Chrill  is  faying 
to  the  twelve,  Willy  e  alfo  leave  me  ?  Simon  an- 
fwered,  Lord,  to  whom  fiall  we  go  ?  thou  baft  tbs 
words  of  eternal  life,  and  we  believe  and  are  fur e9 
that  thou  art  the  Cbrift,  the  Son  of  the  living  God; 
there  is  much  in  thefe  words,  we  believe  and  are 
Jure,  that  it  is  fo.  A  4th  place  is,  John  11.  27. 
and  it  is  Martha  her  confeflion,  Tea,  Lordi  I  Be- 
lieve thatthcu  art  Cbrift,  the  Sen  of Gcd,  which 
Jljould  come  into  the  world*  The  5th  place  is  that 
of  John  20.  28.  where,  when  Chrill  bids  Thomas 
reach  hither  his  hand  and  put  it  into  his  fide, 
his  glory  {hines  ^o  full  in  his  face,  that  he  cries 
out,  My  Lord,  and  n.yGcd  ;  and  his  faith  is  fum- 
med  Up  and  compended  in  that.  The  laft  place 
that  we  ihall, name,is  that  ofA3s  8.  37.2nd  it's  the 
Eunuch's  confeffton,  /  beiieve  that  Jefus  Chriji 
is  the  Son  of  Gcd,  which  is  the  fum  of  his  faith. 

The  4th  and  laft    way  of  confirmation  of  this 
great  truth,  is  drawn  from  the  worfhip   which   is 
due  unto' him,  and  hath  been  given  unto  him:  He" 
is  theObjecF  of  Faith,  John  14.  1  j.  Te  believe  in  -" 
Gcd,  believe  alfo   in  me;  He   is  the  Obje#  of 
prayer,  Acts  7.  59.  They  [toned  Stephen,  calling 
upon  Gcd,  faying,  Lord  Jefus  receive  my  fpirit  ;   . 
and  frequently  elfewherein  Scripture  he  is  pray- 
ed unto,  though. thefe  two  are  cot  too  curioufly  " 
to^befeparatedr  •  Ups>  ' 


1<8  ^  I  fat  ah  $j. 

C//*£?  1.  The  firft  ufe  ferves  to  ftrengthen  your 
faith  in  this,that  our  Lord  jefus  Chrilt,  who  fuf- 
fered  for  finners,  and  is  made  offer  of  to  them  in 
the  gofpeljis  God  equal  with  the  Father  ;  and  {o 
he  is  to  beclofedwith,and  retted  on.as  the  bright- 
nefs  of  the  Father's  glory  :  The  reafcnwhy  we 
would  have  you  confirmed  in  the  faith  of  this, is 
notfmall  jfor  it's  a  mod  necefiary  thing, and  with- 
out the  faith  of  it^  all  the  work  of  our  ialvation 
will  hang  loofe,  neither  can  we  have  any  claim  to 
eternal  life  \  and  therefore  we  defire  you  parti- 
cularly who  are  ignorant  hearers,  and  who  have 
the  name  of  Chrilt  often  in  your  mouths;and  yet 
know  not  what  he  is,  to  know,  remember  and  be- 
lieve, that  he  that  is  the  Son  of  Mary,  is  alio  the 
eternal  Son  of  God,  being  God  before  he  was  in- 
carnate, and  before  the  world  was  made,  and 
the  Maker  ofc  all  that  was  made. 

Ufe  2.  The  fecond  ufe  ferves  to  let  you  know, 
that  tho'  it  be  a  mod  neceffary  thing  to  be  con- 
firmed ,in  the  faith  of  this  truth,  that  Chrid  is 
God  ;  yet  it's  a  greater  difficulty  to  believe  and 
be  perfwaded  of  it,  than  the  mod:  part  take  it  to 
be  :  Many  fad  proofs  whereof  we  have  in  folks 
words,and  mo  in  their  practice,  Flejb  and  blood 
(faith  Chrid, Afaf.  16.)  bath  not  revealed  thisun* 
,  to  thee*  It's,  a  wonder  whence  fojnany  folks  faith 
comes,  who  never  found  any  the. lead  difficulty 
in  tfiis^and  it's  a  wonder  that  (o  few  are  through 
:  in  the  faith  of  it,  fo  that  if  they  werefcalled  and 
put  to  it,  they  durft  not  fwear  that  he  is  God  : 
yea,if  we'would  look  on  a  little  further, we  would 
£nd,  that  the  faith  of  this  is  but  fcarce  among (1: 
us,  not  to  (peak  of  the  grofs  ignorance  of  many, 
w.ho  will  fay,  when  asked,  that  he  is  not  equal 
•  with  the  Father,  or  that  he  was  made  God,,  and 
,  other  fuch  like  expreflions  will  they  have,  that 
are  abominable  to  be  once  named  amongd  Chri- 
.ilians  ;  folks  thro'  their  ignorance  falling  into 
damnable  herefies  on  the  matter,  and  yet  not 
,  knowing  that  they  do  fo  *,  as  if  our  blefTed  Lord 
were  a  made  god,  and  not  the  fame  God  with 
the  Father  :  For  the  proving  of  him  to  be  God, 
proves  him  to  be  the  fame  God,  there  being 
but  one  God. 


Verfe  8. 


Serin.  31. 


that  is  in  men  and  women  of  the  Majefty  of 
Chrid  as  God  \  they  "durft  not  walk  with  fo  lit- 
tle fear  of  him,  if  they  believed  indeed  that  he 
were  God  :  What  made  the jfervj, with  the  Scribes 
and  Pharifees,to  fpit  upon  him  and  defpife  him  ? 
but  becaufe  they  wanted  the  faith  of  his  God- 
head ;  And  have  not  ye  the  fame  nature  in  you  ? 
Ye  live    in  a   place  where  the  faith  of  Chrid's 
Godhead  is  profeffed,and  is  not  queftioned ;  but 
your  practice  fays  to  beholders,that  ye  believe  it 
not,  becaufe  ye  fear  him  not.  2.  That  your  fouls 
do  fo  little  welcome  the  offer  of  th&gofpel ;  that 
tells, that  ye  believe  him  not  to  be  fiod.     3. That 
ye  do  not  place  your  happinefs  in  believing  on 
him,  and  in  the  way  of  holinefs  ;  ye  fay  in  erfe&, 
Wherefore  ferves  Chrid  ?  ye  care  not  for  him  ; 
Hence  it  is,  that  (o  many  live  contentedly  with- 
out him,  and  are  not  folicitous  about  the  enjoy- 
ing of  him.  .4.  Even  in  believers  there  is  much 
..unbelief  of  this  truth  ;  which  is  fadly  evidenced 
by  this,  that  they  do  not  fo  blefs  thcmfelves  in 
him,  and  that  they  do  not  fo  reckon  themfelvcs 
to  have  come  well  to,'  and  to  be  made  up  in  him, 
as  David  doth >Pfal.  i6.where1ie  faith,and  holily 
glerieth,  The  lines  are  fallen  unto  me  inpleafant 
places, Sec.  And  bv  the  frequent  difcouragement 
that  is  incident  to  believejrs,  as  if  Chrid  had  not 
the  guiding  of  them    and  of  what  concerns  them, 
or  could  not  guide  all  well  enough  for  their  good* 
If  he  were  believed  to  be  God,  it  would  quafli 
temptations,    bariffi   difcouragements,  comfort 
under  crpifes,  fweeten  every  condition,  induce 
to  holinefs,  reftrain  from  fin  :  And  in  a  \vord,it 
cannot  be  told  what  is  in  the  bofom  of  this  one 
truth,  when  folidly  btlieved  ;  for  what  can  pof- 
fibiy  be  wanting  to  the  believer  in  him  that  is 
God?  He  hath  the  fulnefs  of  the  Godhead  to  fup- 
ply  whatever  they  want,  and  fudairs  the  relati- 
on of  a  Husband  to  the  believer,  to  make  it  forth- 
coming ;  and  he  is  furnifhed  with  fuitable  qualifi- 
cations to  m  ike  the  application   thereof  :  what 
then  could  be  wanting,  if  this  were  thorowly  be- 
lieved,that  he  is  Goxx  ?  Let  me  fay  it  to  you,  the 
faith  of  this  would  provoke   to   more  holinefs, 
and  to  dudy  more  the  power  than  the  profefUon 
of  religion,  and  would  help  you  to  live  a  more 
comfortable  life  in  every  condition. 


Ye  would  conlider,    for  convincing  you  that 
it  is  thus  with  many  of  you,    1.  The  little  fear 

SERMON    XXXI. 

.Jfahh  liii.  8.  He  was  taken  from  prifon,  and  from  judgment ;  and  who  fl)  all  declare  bis  generation  ? 
Fsr  he  was  cutoff  nut  of  the  land:/ the  living,  for  the  tranfgrejfun  of  my  people  was  btflricken. 

THefe  words  are  a  proof  of  that   which  we      man  hath  greater,  that  a  man  Jhculd  lay  down 
dn'courfed  in  the  lecture  concerning  ChriiVs      bis  life  fr  bis  friend  \  But  he  katk  commended 
•wogdcr&l   lave  to  hi*  o^ople,  than  which,  no  k& 


Serm.  Jt.  //«'•*  *3* 

£«  love  to  us>  in  that  while  we  were  yet  enemies 
be  died  for  ut :  This  is  the  great  commendati- 
on of  ChriiVs  love  \  and  what  will  he  refufe  to 
his  people,  who  in  his  love  hath  come  this  length 
to  them  ? 

In  the  former  part  of  this  verfe,  we  fhew,  that 
there  was  a  hint  given  or  ChriiVs  exaltation,  of 
the  exaltation  and  glory  of  the  Mediator  fol- 
lowing on  the  back  of  his  loweft  furfering  ;  an 
ineffable  and  expreflible  glory,  which  the  pro- 
phet rather  paffcth  with  a  fort  of  nonplufling  fi- 
Jence,  than  inhfteth  in  the  declaration  of  it31Vb<> 
Jhall  declare  his  generation  < 

We  come  now  to  the  laft  part  of  words,  For 
be  was  cut  off  cut  of  the  land  of  the  living,  for  the 
tranfg/ejfton  oj  my  people  was  beJiricken.They  are 
added  as  a  reafon  or  the  former,  and  the  one  part 
of  them  is  a  reafon  of  the  other  :  He  faid  before, 
Who  Jhall  declare  his  generation  f  who  can  fuffici- 
•  ently  declare  and  unfold, how  glorioufly  the  Me- 
diator is  exalted  ?  And  he  gives  this  for  the  rea- 
fon of  it,Fcr  he  was  cut  off  out  of  the  land  of  the 
living;  the  for  :eor  which  is,that  he  humbles  him- 
felf,  therefore  God  hath  highly  exalted  him,  as 
the  apoftle  reafons,  Philip.  2.  9.  So  that  this  is 
not  added,  as  being  pofterior  to  his  exaltation, 
but  as  a  jre  fon  lhewing  the  connexion  of  his 
exa'tation  with  his  humiliation  ;  and  left  it 
Ibould  be  a  (tumbling  to  any,  that  this  glorious 
Perfon  fuffered  death,  he  gives  the  reafon  of  that 
alfo,which  ftrengthensthe  reafon  of  his  exaltati- 
on, Fort  he  tranfgrejftcn^f  my  people  was  bejiricken, 
or  (as  the  word  is)  tbeft>oke  was  en  him  \  he  fuf- 
fered,  not  for  any  wrong  in  himfelf,  but  for  the 
fins  of  his  owneleft  people.  The  flrft  particular- 
ly looks  to  ChriiVs  death,  which  was  a  prophecy 
in  Ifaiah  his  timebut  is  now  a  hiiiorical  narrati- 
on to  us,  we  having  the  got' pel  as  a  commentary 
on  it.  To  be  tut  off  out  of  the  land  cf  the  Jiving, 
is  to  have  an  end  put  to  the  natural  life,  which  is 
ordinarily  done  by  death  ;  but  cutting  off,  here^ 
lignifies  to  be  taken  away,  not  in  an  ordinary, 
but  in  an  extraordinary  way,  to.be  removed  by 
a  violent  death,  by  the  ftroke  of  juftice. 

We  may  fhortly  take  thefe  two  obferves  here, 
for  the  confimation  of  two  articles  of  our  faith  ; 
looking  on  it,  1  .As  a  prophecy ,  we  may  oblerve, 
c  That  ourLord  Jefus  behoved  to  fuflferand  die.' 
it  was  prophefied  of  him  ,  That  he  Jh:uid  be  cut 
off  cut  (j  the  land  of  the  living  ;  and  Dan.  9. 
26.  it  is  plainly  and.  clearly  aiferted,  that  the 
Msjfiab  jhall  be  cut  cff\  which  being  compared 
with  the  hiftoryof  the  gofpel,  we  have  it  as  a 
truth  fulfilled  ;  for  our  ^ord  Jefus  was  cut  oif, 
and  as  he  himfelf  fays,  Luke  24  //  behoved  him, 
to  fuffer  \thefe  things  ^and  to  enter  into  his  glory. 


Verfe  8.  U§ 

Andfuppofmgtheeleft  to  be  finners,and  the  curfe 
to  be  added  to  the  covenant  of  works,  The  day 
thou  eats  tbcu  jhalt  furely  die  \  fuppoflng  alfothc 
Mediator  to  have  engaged,  and  undertaken  to  fa- 
tisfy  juftice,and  undergo  that  curfe  for  the  eleft; 
there  was  a  neceffity  that  he  fhould  die,  as  it  is, 
Gal.  3.13*  Cbriji  hath  redeemed  us  from  the  curfe 
of  the  law,  being  made  a  curfe  for  us  ;  which 
curfe  was  evident  in  his  death,  for  it  is  written. 
Cur  fed  is  every  one  that  hangetb  on  a  tree. 

2.0bferve,  'That  our  Lord  Jefus  behoved  to 
*  die  a  violent  death,  and  not  an  ordinary  natural 
c  one,' which  this  expreffion,and  that  other, Van- 
9.  clearly  holds  forth.  And,  confidering  his  fin- 
lefs  nature  that  was  not  liable  to  death,  and  that 
he  had  not  thefe  principles  of  his  dying  in  him, 
difpofing  him  to  die,  that  we  fmful  miferable 
mortals  have  in  us  ;  and  confidering  withal,  that 
the  Lord  Jehovah  was  (to  fpeak  fo)  purfuing 
him  as  finners  Cautioner  at  the  bar  of  juftice  ; 
it  was  meet,  yea  necefiary,  that  our  blefled  Lord 
fhould  not  die  an  ordinary  dearh,as  men  die  or- 
dinarily, through  weaknefs  or  iicknefs  on  theit 
beds,  but  a  violent  death. 

;  UfeAt  fer ves  to  be  a  confirmation  of  this  truth* 
that  the  MefTiah  behoved  thus  to  die  ;  therefore 
we  fay  in  the  Belief, He  fuffered  under  VonimiPi* 
IsLtCywas  crucified. dead  and  buried : Which fhews, 
1.  The  reality  of  his  fatisfaftion,  and  the  com- 

J)leat  payment  that  he  made  to  juftice,  when  he 
ays  down  that  price  which  the  finner  ought  to 
have  laid  down.  2*  It  fhews  the  reality  of  out 
Lord's  fuflferings,and  that  they  were  not  imagina- 
ry, but  that  as  he  was  a  real  and  true  Man,  fo  his 
fufferings  Were  moft  real ;  his  fou!  was  feparate 
from  his  body,  tho'  the  union  betwixt  both  his 
body  and  foul  and  the  Godhead  continued  ftilL 
3.  It  holds  forth  a  proof  and  confirmation  of 
our  faith  in  this,  that  our  Lord  Jefus  is  the  Mef- 
fiah  that  was  prophefied  of  and  promifed,inwhom 
all  the  furFerings  in  his  foul  and  body  that  were 
fpoken  of,  to  go  before  his  death,  were  accom- 
plifhed,  and  in  whom  this  was  alio  accomplifh- 
ed,  that  he  was  cut  eff  cut  cf  the  land  cf  the  li- 
ving 5  fo  that,  ii"  we  look  rightly  on  the  icrip- 
tures,  our  Lord's  fuflferings*will  be  fo  far  from 
being  matter  of  ftumbling,  that  they  will  rather 
be  a  clear,  convincing,  and  evident  proof  that 
Jefus  of  Nazareth  is  the  true  Alefliab,  and  tly.it 
in  him, all  that  was  fpoken  concerning  the  Mejfiab 
is  fulfi'led  and  came  to  pa's. 

4.  It's  matter  o^'great  confolation  to  believers, 

that  our  Lord  Jefus,  who  is  now  exalted,  died, 

and  10  death  is  fpolied,  and  there  ne^ds  not  be 

any  great  fear  for  them  to  yoke  with  it.     This 

Z  land 


Sjo  Ifaiah  «)3. 

land  of  the  living  is  not  their  red,  within  a  little 
they  muft  be  gone  hence  :  Our  Lord  was  cut  off 
from  it,  and  that  by  a  ihauieful  death,  for  the 
behoof  and  fake  of  others,  and  not  for  himfelf  *, 
and  therefore  his  death  cannot  but  be  made  forth- 
coming for  them  for  whom  he  underwent  it,  and 
their  petty  Tuff-rings  need  not  much  to  vex 
them  :  Thefe  plained  truths,  that  are  molt  or- 
dinary, have  in  them  mod  of  fpiritual  fap,  juice 
and  lire,  to  drengthen  faith,  and  to  furnifh  con- 
fo!at:on  to  b-lievers  •,  and  if  they  were  rightly 
underdood,  and  fed  upon  by  faith,  O  how  lively 
might  they  be  !  And  were  there  no  more  but 
thete  two  words  in' th;  text,  O  how  much  confo- 
lation  do  they  yield  in  life  and  in  death  !  Our 
Lord  is  gone  before  believers,  and  they  may  be 
greatly  heartned  to  follow  him. 

The  lad  part  of,  or  the  lad  thing  in, the  words, 
feems  to  have  fome  more  obfeurity  in  it  ;  and 
therefore  Wc  lliall  infill  the  more  in  opening  up 
of  the  tune. 

■  Tor  the  tranfgreffi.  n  of  my  people  was  he  flricken: 
Thefe  words  do  not  look  to  the  reafon  why  Pilate 
and  the  prieds  condemned  him,  for  they  had  no 
thoughts  of  the  fins  of  God's  people  ;  tho'  Caia 
p-has  (tumbled,  as  to  himfelf,  by  guefs  on  a  pro- 
phecy of  his  dying  for  them  :  But  they  give  a 
reafon  why  he  was  cut  off  cut  of  the  land  of  the 
living,  and  look  to  the  court  and' tribunal  of 
God's  judice,  before  which  he  was  (landing,  by 
which  he  was  to  be  fentenced  to  death  for  the 
tvanfgreffions  of  God's  people,and  alfo  abfolved  £ 
lie  was  thus  flricken  in  refpeft  of  God's -purpofe 
apd  defign. 

For  clearing  of  the  words,  it  may  be  enquired, 
i.VV'hat  is  meant  here  by  my  people  ?  3.  What  is 
ac.to  bzfltUken  or  fmitten  for  them  ? 

For  the  i ft, My  people,  it  is  a  difcriminating  or 
differencing  of  fome  from  others  :  And  therefore, 
by  my  people  here,  is  not  meant,  r.All  the  world, 
or  all  that  ever  lived  and  had  a  being  ;  we  find 
r.o:  any  where  in  (cripture  that  thefe  are  called 
my pecple,  or  God's  people:  but  whenever  #?y 
people  is  fpoken  of,  it  is  ufed  to  rid  marches  be- 
twixt his  peop)e>and  other  people  that  are  not  his, 
as  *}oh>  10.26,27.  Te  believe  not,becaufeye  are  net 
cfrmyjheep  ',  my  free  p  hear  my  vcise,  and  J  know 
tfyeM.which  fuppofeth  that  i'ome  arehis,and  others 
not  fo  his;  :nd  (o  my  people  cannot  be  all  the  world. 
Neither,  2.  Can  it  be  meant  of  the  whole  vifible 
Church,  who,  in  refpeft  ef  the  external  ad  mini-' 
{i ration  of  the  covenant,  are  foms times  called  his 
people,  as  all  Ifrael  are  :  There  is  a  narrower 
march  or  boundary-  drawn,  *fcbn  10.  26, 
8  the  Lord,'  fpeaking  of  them  that  were 
«nly  ext$raa%  in   covenant,  with   him,  fays* 


V-erfe  «.  Serm.  31. 

Te  are  not  my  fleep,  to  fhew  that  his  recko- 
ning there  mull  not  go  upon  external  profeffion: 
And,  verfe  16.  fome  that  were  not  for  the  time 
profeffing  t'bemfelves  to  be  his  people,  are  recko- 
ned; Other  Jbeep  lhave+  which  are  not  ofthisfoid,: 
them  alfo  1  mujt  bring  in.  Nor,  3.  Can  it  be  limi- 
ted to  them  that  were  actually  converted  and  be- 
lievers ;  for  he  fays  (as  I  juft  now  hinted)tbat  he 
hath  other  fl>eep,tbat  are  net  yet  brought  inland  he 
is  faid  to  gather  together  into  one  ike  children  of 
God  that  were  fcattered  abroad,  John  1 1.  52.  So 
then,by  my  people,  muft  be  underdood  thefe  who 
in  God's  eternal  purpofe  are  ieparate  by  the  de^ 
cree  of  eleftion  to  be  his  own,  even  thefe  whom 
he  hath  chofen  to  glorify  himfelf  in  and  by  them 
through  his  grace,  and  to  glorify  their,  with 
himfelf;  even  thefe  fpoken  of,  febnij.  6.  Thine 
they  were,  and  thou,  gavefl  them  me  ;  they  are 
the  people  who  were  tranfacred  tor  in  the  cove- 
nant of  redemption,  and  that  were  given  by  the - 
Father  to  the  Son,  to  be  redeemed  by  him  ;  it 
was  for  their  fins,  even  for  the  fins  of  the  eleel, 
that  our  Lord  Jcfus  was  dricken. 

As  for  the  2d,  fl  hat  is  it  to  be  flricken  for  their 
trcrtfgrejfien?  The  meaning  is,  The  meritorious 
Caufe  of  rheir  drake  was  on  Chrid.  which  inti- 
mates to  us,  that-his  lurrerings  and  death  were 
procured  by  the  fins  of  the  elect  of  God  ;  his 
ftroke,  or  the  droke  that  was  u,pon  him  0s  the 
word  is)  was  the  amends  that -jo-dice  got  for  their 
fins:  In  a  word, the  droke  that  the  elects  fins  pro- 
cured and  merited, tock  him  out  cf\or  away  from)  , 
the  land  of  the  living,  brought  him  to  prifon  and. 
to  judgment,  and  made  his  joul  an  offering  f~r 
fin.  Neither  can  this  be  othenyays  underdood  ; 
for  it  is  not  faid  that  for  their  good,  or  for  their 
.  behoof  only,  or  to  be  an  example  and  pattern  of 
patience  only  toth-m,  he  was  dricken,  as  fome 
grofly  erroneous  and  prophanemen  expound  the 
words  ;  but  for  their  tranfgrejfton  was  he  ftric- 
£c#,.that  is,  it  was  their  guilt,  which  he  having 
undertaken  and  engaged  to  l.atisfy  for,  made 
him  liable  to  this  (Indite. 

In  this  part  of  the  words,  thus  opened  up,  we 
have  two  notable  points  concerning  the  covenant 
of  redemption,  1.  The  party  for  whom  it  is  con- 
trived and  intended, and  that  is  the  elect  or  God's  . 
people  ;  it  is  net  ail  the  world,  cor  all  the  vifible 
Church-members. that  God  tranfadlcd  for  in  the 
bargain  with  the  Mediator,  but  my  people,  the 
eleci  of  God  ;  they -were  fo  confidtred  in  the 
trinfae-hon  and  in  the  execution.  2.  The  great 
price  that  was  fought  or  required,'  that  was  offe- 
red, and  that  was  agreed  upon  for  the  redemp- ■ 
tion  of  the  ele<&,-  to  wit,  the  death  of  the  Medi- 
ator* , 


.Serm.  31.  If  at  ah 

ator,  even  his  dying  the  curfed  death  of  the 
crofs:  This  is  the  fum,  for  the tranlgreflions  of 
.God's  people,  the  ftroke  was  upon  him  ;  God's 
dciign  being  to  glorify  his  ftrace  in  the  falvation 
•of  lo  many,  iin  having  interveened  to  bring  them 
under  the  curie.  There  is  upon  the  one  fide  the 
.Lord's  giving  of  them  to  the  Mediator  to  be  re- 
deemed by  him,  and  upon  itbe  other  fide  the 
^Mediator's  accepting  of  them  on  the  terms  pro- 
ofed ;  he -is  content  to  fatisfy  for  them,  to  take 
the  ltrokeon  himfelfdeferved  by  them,  that  they 
may  go  free.  Each  of  thefe  may  be  confidered  fe- 
deral ways,  for  furnifhing  of  fweet  Doctrines. 

i. From  the  firllof.thol.>,Obferve,  *  That  there 
care  fome  differenced  from  others  in  re.pect  of 
c  God's  purpofe,  fome  chofen  of  God  for  hispeo- 
c  pie,  befide  all  the  reit  of  the  world.'  For-fome 
are  here  God's  people  ere  they  be  bom,  and  ere 
Chrift  die  for  them,  John  17. 16.  Thine  they  were, 
and  thou  gave  ft  them  to  me  :  They  areluppofed 
to  be  God's  people  in  fome  peculiar  refpect,  ere 
they  be  given  to  Chrift  to  be  redeemed  by  him. 
In  a  word,  the  Lord  hath  an  elect  people,  or  a 
people  chofen  to  falvation  in  his  eternal  purpofe 
-and  decree,  an  elect  people,  or  a  people  chofen 
out  of  the  world,  which  in  this  refpect  are  not 
ins  people,  or  are  not  elected.  There  are  four 
qualifications  or  properties  in  this  Doctrine, 
which  will  iervc  to  to  clear  it ;  (1.)  When  we  fay, 
there  is  fuch  a  decree  of  election,  we  fay  that  it 
is  a  difcriminating  or  differencing  decree,  where- 
in or  whereby  there  is  a  taking  of  fome,  and  not 
all  ;  a  taking  of  one,  and  leaving  another  •,  a  tak- 
ing of  I[aac,  and  a  leaving  of  JfhmueJ,  a  taking 
oi  Jacob,  ar.d  a.  leaving  of ' Efau.  as  it  is,  Rom.  9. 
And  this  discrimination  or  differencing,  hath 
thefe  four  iteps,  1.  There  is  a  differencing  in 
tGcd's  purpoie,  in  refpect  of  the  end,  while  all 
.men  are  alike  before  him,  fome  are  defigned  to 
eternal  life,  others  not;  therefore,  Mat.  25.  34. 
it's  laid,-  Come, yt  blejjed  of  my  Father,  inherit 
the  kingdom  prepared  tor  you  from  the  found  at  i- 
ef  the  world;  and  in  this  refpect  the  Booh  of  Life 
is  laid  to  be  opened,  Riv.20.  12.  2.  This  dif- 
ferencing is  in  refpect  of  God3s  offering  and  giv- 
ing of  them  ^0  the  Mediator  in  the  covenant  of 
redemption,  wherein  fome,  not  all,  are  given  to 
Chrilt,  John  17.  -2.  That  he  Jhfiuldgive  eternal 
life  to  as  many  as  th'U  had  given  him  cut  of  the 
world;  where  it  is  clear,  that  io  many  are  given 
to  him,  in  reference  to  whom  he  is  to  exercifehis 
offices.  3.  There  is  a  differencing  in  refpeel: 
of  Chrift's  undenak:ng  and  executing  his  offices 
for  them,  he  accepts  of  them,  John  17.9.  For  their 
fakes  / JantFify  my JelflhzvG  feparated  my  felf 
to  the  oifcee  oi  Mediator,  and  offer  my  felf  for 


►f$.     Verfe  8.  Iff 

hem,  that  they  alfo  may  be  fantlifed  ;  and  I  pray 

for  them  J  pray  not  for  the  world  \  it's  of  them  that 
he  maketh  that  fweet  account,  John  6.  39.  This  h 
the  Fathers  will  that  fent  me,  that  of  all  that  hs 
hath  given  me,  Ifyould  lofe  nothing,  but  jboufd 
raifett  up  again  at  the  laft  day  ;  and  of  whom  he 
fo\th,John\c.2%,2C}.Igive  unto  them  eternal  life, 
and  they  Jball  never  perifij,  neither  Jl;all  any  man 
pluck  them  out  of  my  hand:  He  anfwers  and  is 
accountable  for  them,  and  for  them  only  ;  ha  wrll 
count  for  no  other,  as.  being  redeemed  by  him,and 
to  be  be  made  partakers  of  his  glory.  4-  This  dif- 
ferencing is  in  refpect  of  the  promifes  made  u- 
pon  God's  part  to  the  Mediator  in  favours  ofthe 
elect,  and  ofthe  benefits  that  flow  to  them  from 
the  covenant :  He  hath  not  promifedto  juftify  all, 
nor  to  make  all  believe,  but  fome  only  :  He,  as  it 
were, faith  to  the  Mediator,  Thefe  I  give  thee  to 
be  redeemed  by  thee,  and  on  the  laying  down  of 
thy  life,  and  iatisfying  for  them,  I  promife  to 
make  thrm  believe,  and  that  through  faith  in  thee 
they  fhall  be  juftifiedj therefore  faith  Chrh\,John 
6.  44.  Murmur  not  among  your  [elves  \  m  ma"* 
can  come  unto  me,  except  the  Father  who  hath  fent 
me  draw  him.  And  who  are  they  that  fhall  be- 
lieve on  him  P  See  v.  37.  All  that  the  Father  hath 
given  me,fiall  come  unto  me,  and  him  that  com- 
eth  I  will  in  no  wife  cafl  him  out,  but  will  make 
him  dearly  welcome;  and  v.  4<.  Every  ens  that 
hath  heard  and  learned  ofthe  Father,  comethun* 
to  me-,  and  John  17.  2.  That  he Jhculd give  etc,'' 
nallife  to  as  many  as  thou  haft  given  him  :  Thus 
ye  fee  what  was  meant,  when  we  call  this  a  dif- 
ferencing decree.  (2.)  We  fay,  that  it  is  a  definite 
decree,  both  in  refpect  ofthe  number  numbred, 
that  is,  about  fo  many,  and  no  more,  and  not  all ; 
and  in  refpect  ofthe  number  that  numbers,  fuch 
a  man  and  fuch  a  woman  in  particular,  in  fuch  a 
place,  and  not  fuch  another  perfon  ;  they  are  all 
particularly  designed,  and  are  therefore  fafd  to 
be  written  in  the  Lamb's  Book  of  Life :  It  is  not 
all  who  are  forefeen  to  believe  who  are  elected,  as 

-  if  election  did  follow  believing,  as  thecaufe  of  the 
decree  ;  but  it's  inch  a  number  whom  the  Lord 
enga  ;eth  to  the  -Mediator  to  draw,  to  teach  ar.d 
"make  th-.:  mix- lie  vers.  (3.)  w^  &>'  &&  a  decree 
that is  free,  as  to  all  meritin  them  wbomitrcach- 
efh;  and  it's  free  in  thefe  three  refpects.  1.  In 
refpect  of  any  thing  in  trie  perfon  or  per  ions  elect- 
ed, who  are  fuppofed  to  be  lyini  as  the  red:  of 
worldj  therefore  it's  faid  or  Jacob  and  Efazt9 
Rom.  ,9.  11.  The  children  being  n  t  yet  born,  nei- 
ther having  done  good  or  evil,  that  the  purpofe 
God  according  to  election  migot  [land  «c. 
That  is,  God  refpected  not  the  doing  good 
£  2  or 


172  lfaiah  <53. 

©r  evil,  in  his  elefting  of  the  one,  and  patting 
by  the  other.  2.  In  relpeft  of  Chrift's  fatisfa&i- 
on  and  redemption,  which  prefuppoleth  this  de- 
cree to  be,  and  is  the  mids  by  which  it  is  accom- 
plifhed  ;  fo  that  we  are  redeemed,becaufe  we  are 
elected  :Tbe  ele&  were  God's  people,when  Chrifl 
did  undertake  and  engage  for  them  \  and  in  this 
refped  election  is  a  fountain-grace,  and  Chrift's 
death  is  not  the  caufe  of  election,  tho'  it  be  the 
caule  of  all  the  benefits  that  follow  upon  it. 
3.  It's  free,  in  refpeft  of  God's  ablolute  fove- 
reignty,  who  ads  herein  according  to  the  pur- 
pole  oi  his  own  will,  having  no  reafon  without 
hlrrifelf,  as  it  is  clear,  Matth.  11.  Even  f),  fa- 
ther, becauje  it  feemed  good  in  thy  fight  r  And 
Epb.  1.  li.  Being  predeftinate  according  to  the 
purpofe  of  him,  rvbo  wcrketh  all  things  according 
to  the  counftl  of  bis  own  will :  As  the  Potter  hath 
power  over  the  clay,  and  makes  of  the  lame  lump 
one  veffel  to  honour,  and  another  to  diihonour,as 
he  pleaieth ;  fo  the  Lord  a&s  moft  lovercignly  in 
the  decree  of  election.  (4.)  .We  fay,  that  this  de- 
cree is  ab folate  and  peremptory,  which  is  not  Co  to 
be  underftopd,  as  if  it  admitted  of  no  midfes  in 
the  execution  of  it :  But  this  is  the  meaning, 
that  the  performing  and  bringing  about  thereof 
depends  on  nothing  without  God,  neither  can  it 
be  poffibly  fr unrated  ;  thefe  fheep  can  never  be 
plucked  out  of  his  hand,  neither  can  they  ever 
pcrifh,  but  muft  needs  all  and  every  one  of  them 
actually  enjoy  that  which  is  decreed  for  them 
by  his  decree ;  elfe  they  could  not  be  called  God's 
people,  if  they  might  not  be  his.  Thus  ye  fee 
what  is  the  meaning  of  thefe  words,  my  people, 
that  is,  his  ele&  people,  in  or  by  the  decree  ot 
election.. 

I  ihall  lhortly  give  you  fome  few  grounds  from 
fcripture,to  clear  and  confirm  this  truth  ;  the  \ft 
whereof  is  taken  from  the  names  that  the  people 
of  God  get,  from  the  expreflions  that  are  ufed  in 
making  mention  of  them  in  fcripture,  which  will 
infer  all  that  hath  been  faid;  as  namely,They  are 
called  my  fheep,,  John  10.  his  iheepthat  he  knows, 
as  it  were,  by  head-mark,  by  name  and  firname, 
which  cannot  but  be  his. They  are  called  the  els- 
StsPn  of  grate,  Rom.  11.  5.  At  this  prefent  time 
there  is  a  remnant,  according  to  the  elellion  of 
grzee  ;  and  v.  7. The  elefticn.hatb  obtained,  and 
the  reft  were  blinded'  It's  impoffib'e  but  the  e- 
left.  muft  obtain,  there  being  an  infeparable  con- 
nexion betwixt  the  decree  and  the  end  thereof: 
They  are  laid  to  be  written  in  the  Lamb's  fack.cf 
Jiff  before  the  foundation  of  the  world,  before 
there  was  any  mention  of  themfelves,  or  con- 
federation of  ought  in  themfelves  :  They  are  faid 
ffthejoved  and  beloved,  and  ordained  to  eter- 


Verfe  8.  Serm.  3r. 

nal  life,  A&s  13.  48.  As  many  as  were  ordained 
to  eternal  life  .believed;  where  believing  is  made 
a  fruit  and  effe&.of  this- decree  of  ele&ion,  it's  fo 
far  from  being  a  caufe  thereof :.  They  are  called 
bleffed  of  the  father, Mat.  25.  and  thefe  whom  he 
b!eifeth,cannot  but  be  bleiTed;  They  are  called  fuch 
as  are  given  toChrift,  holding  forth  a  peculiar  dif- 
ferencing of  them  fromothcrs  :  They  are  called 
phe*  people,  whom  he  foreknew  and  predtftinated, 
Rom.  8.  29.  Wbom-he  did  foreknow,  them  be  did 
predeftinate, &c. and  Rcm.i  i.i.Gcd  bath  n  t  caff 
away  bis  people  whom  be  foreknew  :  Every  one 
was  not  fo  foreknown  ;*  for  Chritt  will  fay  to  ma- 
ny at  the  great  day,  Depart  frcm  me,  I  never 
knew  you.  Titles  and  names  of  this  kind  are  fre- 
quent in  the  fcripture,  whereby  God  dirRrc.n- 
ceth  fome  from. others  ;  which  hath  its  rife  from 
God's,  purpofe  &  decree  of  eledtion.  A  id  ground 
is  taken  from  the  op  po  fit  ion  which  the  fcripture 
maketh  betwixt  the  eLfft  and  others  who  are  not 
elected,  which  lhews -clearly  thatekdhon  cannot 
be  understood  of  all,  as  if  there  were  a  gener-al 
and  conditional  ele&ion  :  Herce  it's  faid,  jacob 
have.  I  loved,  and  Efau  have  1  bated  ■  the  ele- 
cting of  the  one  is  ia^d  ibregainii  ti,e  rejecting  of 
the  other. ;  fo,  John  10.  the  Lord  fays  of  fome, 
that  they  are  his  fheep,  and  of  others,  ihey  are 
nst  my  fheep  j  and  Rom.  9.  the  auoftle  t'peaks  of 
Come  fo  mi  veffels  of  mercy  which  are  bef.re  pre' 
pared  for.  glory  and  of  fome  vejjels  of  wrath  fitted 
for  deftrulYnn\  and  2lim.  2.  21.  fome  are  faid  to 
be  vfffels  ofbencur,  fome  of  difoonour  ;  fome  are 
ordained  to  eternal  life, Acts  1 5. and  f,me  are  or- 
dained of  eld  to  that  deftruilicn.as^ude  fpeaketh; 
fome  are  written  in  tbeLambsbock  of  /i/tf,and  fome 
not,.R;?v.2o.And  wherefore  is  all  this  tpokeni  but 
to  let  us  know  that  God  hath  freely  and  Sovereign- 
ly  in  his  decree  put  a  difference  betwixt  iome 
and  others,  which  as  it  began  (to  fpeak  fo)  in 
God's  eternal  purpofe,  fo  it  will  continue  in  the 
event..  Which  is  a  ^d  ground  of  confirmation  •; 
and  it  will  be  clear,if  we  compare  God's  purpoie 
and  decree  with  the  event  and  e  fifed  ;  for  as  a 
thing  is  in  the  event  and  effe&,  fo  God  intended 
and  purpofed  in  his  decree  it  mould  be  :  thus  the 
Lord's  final  Sentence  at  the  day  of  judgment,  is 
but  the  refult  of  his  eternal  purpofe  ;  the  book  of 
life,  containing  the  names  of  all  the  eled.  was 
written  (to  fpeak  fo)  before  the  eleel:  exifted  ; 
And  as  it's  faid,  ARs  15.  Known  unto  God  arc 
all  bis  works  from  the  beginning,  fo  in  a  fpecial 
manner  and  peculiar  way  this  great  work  of  I 
redemption  was,  and  they  that  were  to  be  re- 
deemed, particularly  known  and  written  down 
in  the  book  of  God's  decree  of  election ;  hence 
it's faidjtt?/H,  u. 7„ifrael  batb  wtebtained  that 


Serm.  31.  Jfatab  53- 

»A/V6  &?  Jeekethfor,  but  the  eleftion  hath  obtai- 
ned ;  and  ?chn.6.  -tf.  All  that  the  Father  hath 
given  me,  fhall  come  unto  me  \  and  John  10.  28. 
J  give  myjheep  eternal  life)  and  they-fball  never 
perifh.  1  here  is,  R  m.  8.  30.  a  concatenation  and 
linking  together  of  things  from  God's  purpofe 
and  decree  of  ele&ion,  even  to  eternal  glory, 
which  is  the  relultofele&ion  :  And  it  being  very 
clear  that  fomeare  admitted  and  owned  by  Chritfc 
in  the  great  day,  and  others  not  \  this  is  alfo  clear, 
that  there  was  a  differencing  decree  betwixt  thefe, 
fo  admitted  and  owned,  before  the  world  was, 
and  otheis  not  lo  owned  and  admitted  ;  efpecial- 
\y  confidering  that  this  differencing  at  the  great 
day  or' judgment  is  drawn  from  the  decree  of 
ele£ion,Af*frt.  25.  Come, ye  bleffed  of  my  Father, 
inherit  the  kingdom  prepared  fr  you  bej.rc  the 
foundation  of  the  wcrtd  vcas  laid  ;  as  if  the  Lord 
had  laid,  1  here  was  a  pu.pole  and  defign  of 
bringing  you  to  heaven  before  the  world  was, 
A  4th  ground  is  tiken  from  the  nature  of  God's 
covenant  of  redemption,  which  holds  ckarly  forth 
the  truth  of  this  tiodtnne  con:ernin^  election  in 
all  the  tleps  ofit:  As,  1.  In  God's  making  the  of- 
fer and  gift  of  fome  to  the  Mediator  ;  it's  only 
feme  that  he  gives,  and  not  all.  2.  In  ChrilVs 
acceptation  of  the  offer  and  gift  :  He  prays  for 
fome,  he  fandifies  himfelf  for  Come,  and  for  fome 
he  counts,  and  not  for  all.  3.  There  is  not  a- 
promife  in  all  the  covenant  of  redemption,  whe- 
ther it  be  of  grace  or  of  glory,  bur  it  is  intend- 
ed for  the  eleel:  only,  and  not  for  all  ;  J  give  unto 
them  eternal  lije,  and  theyjhall  never  perijh,  Jo. 
10.  Thy  people  jball  be  willing  in  the  day  ofthyporo* 
er,  Plal.  1 10.  3.  Chrift's  undertaking  is  for  them 
only,  John  10.  Other •  fteep  I  have,  which  are  not 
of  this  fid,  them  alfo  I  muft  bring  in  ;  there  is 
a  necefluy  in  the  bringing  in  of  them  and  of  no  o- 
thers,  becaufe  he  undertook  for  them  and  for  no 
others.  We  the  rather  take  notice  of,  and  infill 
fo  much  on  this,  becaufe  it  will  much  ferve  to 
clear  the  following  do&rine  concerning  the  re- 
demption of  the  eleeV,forif  there  be  a  diiferen- 
cing  of  them  from  others  by  the  decree  of  electi- 
on, then  there  mu ft  be  a  differencing  of  them 
from  others^  inChnft's  laying  down  of  his  life 
for  them,  and  not  for  any  others:  election  is  the 
key  of  all ;  there  is*  fuch  a  people,  and  they  are> 
the  object  of  the  covenant  of  redemption,  whofe 
good  is.  fought'  after  and  agreed  upon  therein; 
and  not  for  any  other." 

life  1.  It  fervesfor  the  confirmation  of  a  weigh- 
ty truth,  and  we  woutd'have  you  not  to  think 
little  of  any  piece  of  truth..  We  (hall  not  here  fol- 
low the  fubtile  cavillings  of  adverfaries  againft 
tins-truth,  only;  we  would  have-  you  •copfirmedia 


Verfe  8.  175 

the  raith  of  it;  for,  1 .  If  ye  be  not  clear  and  eftabli- 
fhed  in  the  faith  of  this  truth,  ye  will  be  in  great 
hazard,  not  only  to  make  mudy,  but  to  obllruft 
and  ftopthe  whole  current  and  traft  of  grace,  fo 
that  grace  fhall  be  a  common  thing,  heaven  and 
happinefs  fhall  go  by  gut  Is,  redemption  fhall  be  . 
univerlal,  CSV.  but  let  this  truth  be  once  Well  efta- 
blilhed.  that  God  hath  a  peculiar  people  fop 
whom  the  Mediator  tranfa&ed,  and  thefe  errors 
fall  to  the  ground  and  evanilh  ;  for  it  is  the  love 
of  election  from  which  all  the  reft  of  the  benefits 
that  come  to  the  ele<ft  flow,  and  this  lovers  pecu^ 
liar,  therefore  there  cannot  be  a  common  applicav 
tion  of  it ;  it's  the  peculiarnefs  of  graee  that  com- 
mends it  to  the  fouls  of  believers,  and  makes  if 
wonderful  to  them  :  That  God  ihould  have  ta- 
ken notice  of  them,  that  were  by  nature  feparate 
from  God  as  well  as  others  \  that  their  cafe  being, 
common,  his  love  fhould  be  peculiar,  is  indeed 
juft  and  great  matter  of  wonder  :  hence  comes  in 
thatfong,  Rev.  5.  9.  Thou  haft  redeemed  us  tcr 
Cod,  by  thy  blood,  cut  cf  every  kindred,  and 
tongue,  qnd  people,  and  nation  *,  not  all  ofe- 
very  nation,  people,  tongue  and  kindred  are  re- 
deemed, but  lome  out  of  every  one  of  thefe. 
Let  this  then  be  taken  for  a  folid  truth,  that  the' 
Lord  in  his  eternal  purpofe  hath  made  a  diffe-- 
renceand  feparationof  fome  from  others,  which 
is  the  great  ground  of  the  title  that  God  hath  to 
thefe  lome. 

2.  Cfearnefs  in  this  truth,  ferves  to  keep  the* 
hearts  of  God's  people  in  aw  of  him,  to  lift  him- 
up  very  high  in  their  efteem,  as  Sovereign  over 
the  creature  :  and  if  any  fhould  quarrel  with  God" 
and  fay,  Why  did  God  fo?  that  of  the  apoftler 
comes  well  in  for  an  anfwer,  Who  art  thou,  Oman* 
that  replieft  againft  G:d  ?  it's  his  fovereign  plea- 
fure,  who  isfupreme  Potter,  and  hath  ptrvcer  ever 
the  clay,  to  make  cne  veffd  to  honour \  and  ano- 
ther to  diJJ/cnour.  W:hen  the  foul  doth  thus  raker 
up  God  as*  having  all  mankind-  before  him  as  a' 
lump  of  clay,  and  choofmg  out  of  it,  and  writ- 
ing up  one  man  and  not  another,  itrmift  needs, 
in  a  tranfport  of  admiration,  fay,  O  what  a  great 
and  fovereign  God  mud  he  be,  who  did  deter-- 
mine  and  write  down  the  eternal  condition  of 
men  before  ever  the  world  was ! 

3.  This,  to  the  people  of  GocF.  (i.)  Preacnetft 
wonderful  grace,  when  they,  having  gotten  their 
calling  and  election  made  fure,  come  in  and  read:' 
their  names-  in  God's  decree  of  election  before 
they  had  a  being  ;  and.  (2.)  It  is  to  them  matter" 
of  exceeding  great  confolatton.  1. 1  fay  it  preach'*- 
eth  wonderful  grace  that  freely  choo^d  them?, 
and  that,  when  thousands  of  great  men  and  noble* - 

jnea 


*74  Ijq'tah  53. 

men  were  pafTed  by,  fu:h  a  poor  body,  that  was 
hah  a  tool  in  companion  'with  them,  fhould  be 
choL-n  acjorcfing  to  that,  1  Cor,  1.  Not  many 
wife  after  the  flefb,  not  many  mighty,  n  t  many 
fable  bath  God  called,  but  he  hzthcb  fen  the  f.ol- 
ifb  things  of  the  world,  weak  and  bafe,  and  things 
fffkt  are  not,  to  make  them  kings  and  priefts  un- 
to God  and  his  Father,  2.  It's  matter  of  exceed- 
ing great  confolation  to  them,  that  it's  free  and- 
fure:  free,  even  lo  tree,. that  it  Hops  the  moiath 
ok  boaiting  ;  for  what,  I  pray,  hath  an  elect  more 
to  fpeak  of  as  a  ground  or  boafting  than  a  Pagan 
in  America,  ox  one  in  hell  ?  Who  made  thee  to 
differ  ?  or  what  ,baft  thou,  0  man,  that  tbcu 
haji  not  received  <  It's  election  that  makes  the 
difference  :  And  it's  lure,  for  their  falvation  is 
founded  on  God's  purpole  and  decree,  which  is 
the  folid  reft  of  a  believer  ;  kindnefs  began  net. 
on  our  fide,  but  on  God's,  tas  Chrifc  layj,  Te 
have  not  chofen  me,  but  1  have  chofen  you,  John 
15.  16. 

4.   It  fays  this,  That  all  of  you  had  need  to 

■  make  your  calling  and  election  lure  ;  that  is  the 
Very  hinge  of  believers  consolation,  even  to  have 
the  proof  of  it  in  your  confeience,  that  ye  are  in- 
rolled  here,  to  get  out  the  extract  of  tins  decree, 
that  ye  may  lee  and  read  your  names  in  it  : 
Hence  many  ft  reams  of  confolation  flow  out.  If 
it  be  lo  with  you,  then  ye  were  given  to  Chrift; 
Chrift  undertook  to  fatisfy  juftice  for.you;  ye' 
lhall  get  faith,  and  more-  faith  y  ye  fhall  get  re- 
pentance and  ianctifieation,  and  ye  fliall  get. hea- 
ven and  glory  at  the  end  of  your  courie*  Jf  it 
he  (aid,  This  is  much,  how  ihall  it  be  brought 
about  i  we  anfwer,  It's  not  impoflible  ;  and  to 
make  it  out,  take  but  two  words,  that  are  both 
directions  and  marks,  the  practice  whereof  will 
give  a  folid  proof  of  your  inrolment  in  God's 
book,  whence  all  thefe  great  and  glorious  things 
have  their  rife.      1.  Where  there  is  a  yielding  to 

-Chriti's  call  in  the  golpel,  and  a  doling- with  him, 
that  evidenceth  election  ;  for  it  is  certain,  that 
rone  lhall,  nor  can  come  to  Chrift,  and  believe 
in  him,  but  the  elect  ;  and  whoever  are  elected,- 
inuft  andihallcome,  fooneror  later,  John6\  37. 
All  that  the  lather  giv^ih  me,  Jhall,com.e  untpt 
;-;?e  ;  and  John  10.  4,  His  jbeep  frlhw  him,  and 
hiom  his  voice  \ they  accept  of  and  make  welcome 
ChriftVs  call  in  the  gofpel,  and  they  that  accept 
of  it  are  eltfcl  :  lb  that  there  is  no  need  of  any 
sew  revelation  about  the  matter,  neither  needs 


Verfe  8. ..  ^  Senn.32. 

there  any  torturing  anxiety  tokriow,how  to  coma 
by  thy  name  in  the  roll  of  the  elect  ;  try  it  by. 
this,  If  thou  hart  given  obedience  to  the  call  of 
the  Gofpel  ;if  thou  haft,  invthe  fenfe  of  thy  need 
of  a  Saviour,  fled  unto  Jefus  Chrift,  and  on  his 
own  terms  doled  with  him,  by  this  thy  tenure 
or  holding  is  fure,  and  by  this  thou  haft  an  evi- 
dence that  thou  art  an  elect  ;  for  his  fheepcome 
unto  him,  and  hear  his  voice  :  And  as  many  of 
you  as  foundly  believe  on  him,  and  have  betaken 
your  felves  to  him  for  life  and  ialvation,  have  the 
feal  and  witneis  in  your  felves,  that  your  names 
were  in  God's  roll  and  book  before  the  world  was: 
But  if  this  be  not,  debate,  dispute  and  que  ft  ion 
as  ye  will  about  it,  whatever  may  be  afterwards, 
ye  have  no  evidence  for  the  time  of  your  electi- 
on. 2.  Vv  here  there  is  real  holinefs,  or  a  real 
ftudy  and  endeavour  to  be  holy  and- more  holy, 
it  is  an  evidence  of  election,  and  of  a  perfon's 
being  inrolledin  the  volume  of  the  book  of  God's 
decree;  becaufe  holim  is  is  a  fruit  of  election,  as 
is~c!e.ir,  Fpb.  1.  4.  According  as  he  hath  chojet* 
us  before  the  foundation  of  the  world,  that  roe 
Jbcula  be  holy  5  never  a  perfon  is  really  holy, 
but  fu-h  as  God  definged  fhould  be  holy  :  To 
this  purpole,  the  apoftle  having,  iTim.  2.  21. 
Ppoken  of'  election,  The  foundation  of  the  Lord 
flands  [are,  having  this  feal,  the  Lord  knows 
who  are  bis,  anfi  let  every  cne  that  names  th& 
name  of '  Cbrifl  depart  from  iniquity  5  but  in  a 
great  houfe  are  not  only  veJJ els  cf  gold,  See*  he 
lubjoins,  Jf  a  man  therefore  purge  bimfelf  frc'm 
thefe,  he  foqll  be  a  vejjel  unto  honour,  Jan3ifiedy 
&c.  Not  that  election  dependeth  on  man's  holi- 
nefs, but  by  his  holinefs  he  iha'l  be  manirefted 
to  be,  and  accounted  an  elect  veflel,  and  m  \y 
warrantably  conclude  him'elf  to  be  luch  ;  fo  that 
true  holinelsbrings  folk  to  be  acquainted  witlt 
the  great  fecret  of  election,  and  gives  them  bold- 
nefs  to  make  the  application  of  it.  There  is  no- 
thing that  men  readily  defire  more  to  know  than 
this,  whether  they  be"  elected  or  not  ;  liere  is  a 
fure  way  to  come  by  the  knowledge  o'l  it,  even  to 
ftudy  to  believe,  and  to  be  holy,  and  then  we 
may  be  confident  that -our  names  were  written 
in  the  Lamb's  book  of  life  ;,  but  if  we  flight  faith 
in  Chrift  and.hoiinefs,  whatever  may  be  in  (Sod's 
purpofe  about  us,  we  have  for  prefent  no  ground 
to  conclude  our  election  upon  God  himielffix 
us  in  thefe  things,  that  have  fuch  mighty  conle- 
quents  depending  on  them. 


■    S  \l  R..M  O  N     XXXII.      ' 

Ifahhliii.  3.  He  was  taken  from  prifen,  .and  from  judgment  ;  and  who  f>all  declare  his  generation? 
tor  bs  was  cut  off out  of  the  land'ofibi  living,  fr  tbs  tranfgrefftoa  of  my  people  was  bsftf-icUa. 


•Serm.  32..  Ijaiah ^3. 

1""HE  prophet  hath  been  long  in  dei-cribing 
Chrift's  tufferings,  and  hath  fhown  what 
height  they  came  to,  even  to  prifen  and  to  \udg- 
tnzat,  and  to  death  it  felf,  He  was  cut  iff  out  of 
the  land  of  the  living  :  Now  he  cafts  in  a  word 
to.  fliew  wherefore  ali  -this  was,  or  what  was  the 
procuring  caufe  that  brought  all  this  furfering 
and  forrow  on  Chrift,  which  alio  was  the  end 
that  he  had  before  him  in  it,  in  thefe  words,  For 
tbetranfgrejfi.n  of  my  people  v;as  he  flricken.  We 
fliew  that  by  my  pe.ple  here,  was  not  meant  all 
men  and  women  in  the  world,  nay,  not  a'i  men 
who  are  externally  called' in  the  viiible  Church, 
but  his  ele<ft  only, thefe  whom  he  hath  cbofen  to  be 
his  people,  and  ieparatcd  fromothers  by  an  eter- 
nal decree  of  eledlion  ;  we  fliew  alfb  that  thefe 
words,  fr  the  tranfgrefficn  of  my.  people  was  he 
ftriclen,,  do  not  contain  only  a  rt-alb.n  of-  Chrift's 
extreme  fuferings,  even  of  his  being  brcught  to 
prifin  andt,  judgment  before  men,  but  alio,  "and 
mainly,  of  his  being  brought  fo,  before  God,  and  ■ 
of  his  being  cut  off:  For  the  fins  of  God's  people 
are  not  laid  to  his  charge  before  men,  but -before 
God  they  are -,  and  fo  it  docs  imply  an  influence 
that  the  fms  of  the  -ele&  had  upon  Chrift's  (uffe- 
rings, -and  a  refpeA  that  his  fuferings  had  to 
thtir  fibs;  the  ele&s  iins  procured  thefe  furFerings 
to  him*,  and  his  fufferings  were  undergone  by 
him,  for  the  fatisfying  of  juftiee  for  their  iins;and 
for  the.  removing  of  them. 

I  ihall  not  infill  further  in  t}ie  expofition  of 
the  words,  having  opened  them  up  the  laft  day, 
but  fhall  hint  at  a  few  doctrines  from  them  \  and 
beca.ufe  they  are  general  and  more  doctrinal,  I 
ihall  be  the  fhorter  in  fpeaking  to  them  :  'i' ho' 
it  may  be  ye  think  not  fo  much  of  them,  yet  they 
are  not  a  little  for  your  edification  ;  and  if  ye 
Were  fuitably  fenfible  of  fin,  and  of  your  hazard, 
there  is  no  de&r.ine  concerning  'the  covenant  of 
redemption,  but-it -\vould  be.ufiiul  and  refresh- 
ing to  you. 

T  here  are  feveral  things  implied  here,  concer- 
ning .the  efficacy,  of t.he  price  of  Chrift's  death, 
and  concerning  the  extent  of  it,  as  it's  laid  down 
as  a  price  foi  the  fins  of  the  ele&,  which  I  ihall 
iirft  paflingly  touch  upon,  apd  then  come  to 
thefe  doctrines  that  are  more  dire&ly  held  forth 
in  the  words. 

l_/?,  Then,  it  is  Implied,  that  there  is  a  people 
of  God  feparated  from  others,  and  chofenby  him, 
on  who. 11  he  intended  and  purpofed,  before  the 
World  was,  to  glorify  his  grace:  The  very  de- 
signation that  they  get  here  clears  this  ;  it's  my 
people^,  not  only  of  the  Jews**;  nor  my  people  only 
of  the  Gentiles,  but  my  people  both  of  ^wj'and 
fMatilisi  as  Chrift.  fays,  John  10.  Other  jbeep 


Verfe  S.  tf$ 

have  I,  which  are  not  of  this  fold,  them  I  mufi 
bring  in, 

2dly>  Tt  is  implied,  that  this  decree  of  ele&ion 
is  antecedaneous  to,  and  goes  before  the  covenant 
of  redemption  in  order  of  nature  :  It  flows  net 
from  Chrift's  death  as  the  efFeft  of  it,  but  is  pri- 
or to  it  \  for  if  Chrift's  death  be  the  mean,  or 
price  (as  indeed  it  is;  whereby  the  fins  of  God's 
eleft  people  are  fatisfied  for,  then  the  decree  of 
election  muft  preceed  it.  Only  we  would  be- 
ware to  aferibc  to  God  any  priority  or  pofterib- 
rity  in  his  decrees  in  order  of  time  \  for  he  is  in- 
finite in  v»'ifdom  and  forefight,  and  able  to  look 
on  all  things  with  one  blink  of  beholding,  and 
fto  decree  tilings  infinite  in  number  at  once,  which 
we  cannot  conceive  of}  *ior  comprehend  :  But 
this- we  fay,  That,  confidering  the  order  of 
things,  the  decree  of  election  is  not  a  fruit  or  ef- 
■feft*  of  Chrift's  death,  but  prior  to  it,  and  Chrift's 
death  follows  as  a  mean  to  make  it  effectual ;  he 
is  appointed  to  fare  the  elect  from  their  fins,  and 
from  that  which  their  fins  deferved,  For  the 
tranfgrejfin  of  my  people  was  he  ftricken:  They 
were  God's  people  by  election  before  Chrift's 
engagement  to  furfer  and  fatisfy  for  them,  much 
more  before  his  actual  fufFering  ;  and  fo  their 
election  cannot  be  a  fruit  and  effect  of  his  fuffe- 
ring. 

Ufe.  It  ferves  to  vindicate    this  truth  from  an  » 
error  and  miftake  of  the  Arminians,  who,  as  they 
overthrow  the  defign  of  grace  in  the  falvation  of 
finners,  in  other  fteps   thereof;  fo   do   they  in 
this,  in  making  Chrift's  death  to  preceed  ele&i-  - 
on,  and  election  to  follow  it ;  but,  as  we  hinted 
before,  the  decree  of  election  is  fovereign,  being, 
an  act  of  grace_abfolutely  free  :  The  Lord  in  it 
having  defigned  fome  for  manifefting  V:c  glory 
of  his  grace  upon  them  as  the  end,  he  hath  taken 
in  Chrift's  .death  and'  other  midfes  for  the  pro- 
moving  of  it. 

idly  ft  is  implied  here,  that  even  the  elector 
God's  people  are  confideredas  finfui  in  the  cove- 
nant of  redemption,  For  the  tranfgreffim  of  my 
people  was  he  ftricken;  they- were  confidered  as 
finfui  as  well  as  others,,  when  they  were  bargain- 
ed for.  We  need  not  difpute,  whether  they 
were  confidered  as  finfui  in  the  decree  of  electi- 
on, it  not  being  heceffary  in  this  place,,  nor  pro- 
fitable for  you  ;  but  lure  in  Chrift's  undertaking 
for  them  they  are  confidered  as  finfui :  Tor  God 
fer.t  not  Chrift,  neither  came  he  into  the  world, 
to  purchafe  life  and  falvation  to  righteous  folks  ;. . 
but  he  was -Cent  and  came  to  lay  down  his  life  a 
ranfom  fcr  many,  to  wit  finners  ;  and  therefore 
it  is  given  as  the  reafon-of  his  name,  Mat,  1.  21. 

Tbcu-< 


176  Jfaiab 

Thou  Jhalt  cat  bis  name  Jefus,  for  bejhall  fave 
his  people  from  their  ft  ns. 

UJe  1.  Jt  lerves  to  humble  the  elect  greatly, 
who,  whenever  they  come  to  get  grace,  they  get 
it  moll:  freely  ;  fox  they  were  no  better  by  nature 
than  others  whom  God  pad  by,  as  is  clear,  Epb. 
2.  1.  We  were  dead  in  trefpaffes  and  fins, and  were 
by  nature  children  of  wrath,  even  as  others  ;  Pe- 
ter and  Paul  were  by  nature  children  of  wrath  as 
well  as  Judas  ;  and  David  was  a  child  of  wrath 
.by  nature  as  well  as  Saul,  when  this  tranfacdon 
concerning  the  work  of  redemption  was  agreed 
upon,  and  concluded  betwixt  thefe  moil  refpon- 
fa  Parties. 

2.  It  ferves  alfo  much  for  the  encouragement 
,cf  a  believer,  who  is  fenfible  of  fin,  and  afraid 
•of  wrath,  and  in  that  pofture  betakes  himielf  to 
Chrift  for  refuge  :  tho'  his  misbelief  fhould  make 
him  fay,  with  Peter,  Depart  from  me,  for  J  am  a 
fmful  man,  0  Lord  ;  yet  this  confideration  may 
hearten  him  to  draw  near,  that  Chrift  v/asjirick- 
gn  for  finners,  for  the  tranfgreflions  of  his  ele& 
people  :  Yea,  if  there  had  not  been  fin,  and  if 
the  covenant  of  works  had  holden  foot,  there 
needed  not  to  have  been  a  Saviour ;  and  therefore 
iinners  have  here  a  folid  ground  to  lay  hold  upon, 
tor  life  and  falvation. 

And  therefore,  as  a  3d  Ufe  of  it,  It  is  an  unfafe 
affertion,  befide the  curiofity  of  it,  that  Antino- 
tnians  maintain,  winch  is,  That  tho'  man  had 
never  fallen,  yet  Chrift  would  have  become  Man; 
iorwefee  here  that  Chrift's  becoming  Man,  and 
his  being  ftricken,  flowed  from  his  being  Surety 
for  ele&  finners  ;  and  his  being  Surety  flowed 
from  the  covenant  of  redemption  concerning  e- 
le&  finners:  To  be  wife  without,  or  befide  and 
above  what  is  written  in  the  fciipture,  it's  vani- 
ty, pride  and  folly. 

A-tbly,  It's  implied  here,  that  fin,  wherever  it 
is,  deferves  ftrokes,  even  the  fins  of  the  cleft;  yea 
We  may  add  this  to  it,  that  not  only  do  the  fins 
of  the  ele&  deferve  ftrokes  in  themfelves.  being 
breaches  of  God's  law,  but  that  there  is  an  actu- 
al curfe  ftanding  againft  them,  till  it  be  remo- 
ved ;  and  God's  threatning,  The  day  thru  eats 
tboufoalt  furely  die,  infers  a  necfflfity  of  ftrokes. 
This  we  fay  is  clearly  implied  here,  be^aufethe 
Mediator,  entering  himfelf  Surety  for  the  elects 
debt,  behoved  to  be  fmitten  ;  and  whenne  was  fo 
fmitten, Cure  finmuft  deferve  much.  We  fpeaknot 
of  an  abfolute  nece/nty,but  God  having  revealed 
to  man  his  duty, and  addeda  threatning, that  in  the 
jd'y  be  {hould  eat  he  fhould  die,  there  is  a  necefli- 
Xy  in  refpect  of  God's  truth,  faithfulness,  and  un- 
^Uamjeablensfs,  who  had  ipoken  the  word,  that 


Verfe  8.  .        Serm.  3^; 

ftrokes  fhould  follow  fin  5  for  fin  cannot  be  re- 
moved, till  the  threatning  be  fatisfied. 

Ufe.  This  may  point  out  to  us,  that  fin  is  no 
little  nor  light  thing,  neither  is  the  obtaining  of 
pardon  an  eafy  bufinefs,  whatever  men  generally 
think  of  them  :  There  are  many  fad  ftrokes  that 
follow  fin,  which  will  hotly  purfue  finners  who 
are  not  in  Chrift  ;  O  do  not  then  think  lightly 
of  fin,  which  is  the  fountain  of  fo  much  mifery 
and  wo  to  the  finner:  If  ye  knew  how  exceeding- 
ly bitter  wrath  and  the  curfe  is  that  follows  fin, 
ye  would  as  loon  put  your  head  in  the  fire,  as  ye 
would  meddle  with  it ;  if  ye  believed  that  word 
to  be  true,  which  is  in  Exod.  34.  He  will  by  no 
means  clear  the  guilty,  and  if  ye  believed  God'a 
taithfulnefs  that  is  engaged  to  make  good  his 
threatnings,  challenges  for  fin  JTould  be  more 
ftrong  and  flinging. 

jtblj)  It  is  implied  here,  that  tho'  the  elects 
fins  deferve  wrath,  and  that  there  muu>  be  a  fa- 
tisfaction  ere  they  can  be  removed,  that  yet  the 
elect  cannot  fatisfy  for  themfelves :  1  or  the  tranf- 
greffions  of  my  people  v>*sbeflrUien\ChriQ.  beho- 
ved to  be  fmitten,  ere  their  fin  could  be  remo- 
ved. If  the  elect  could  have  done  their  own 
bufinefs,  they  needed  not  to  have  been  fo  much 
in  Chrift's  common  and  debt,  nor  to  hav«  given 
him  thanks  for  his  undertaking  :  But  this  is 
brought  intoholdforththecondefcendericyofhis 
love,  that  when  no  other  thing  could  do  it,  he 
interpoled  as  Surety  ;  theabominablenefsof  fin 
was  fo  great,  that  the  Majefty  of  God,  his  infi- 
nite holinefs  and  his  fpotlefs  juftice  being  wrong- 
ed,and  the  finite  creature  not  being  able  to  make 
amends  for  the  wrong  done,  did  require  this  : 
For  all  mankind,  yea,  all  the  holy  angels,  could 
not  fatisfy  for  the  wrong  done  by  one  man  to  the 
infinite  God  ;  therefore  he  fciy*.  I  am  the  Savi- 
our, and  there  is  none  elfe  :  He  gives  defiance 
to  all  faviours  befide  himfelf,  None  can  redeem 
bis  brother's  foul  from  death  ficr  give  a  price  fuf- 
ficient  fcr  it.  the  redemption  of  it  ceafethfor  ever 
among  the  creatures. 

Ufe%  Study  then  to  be  fuitably  fenfible  of  this: 
Ye  nny  poffihly  think  it  to  be  but  a  common 
doctrine,  but  alas '  ye  walk  not  under  the  due 
and  deep  conviction  and  fenfe  of  it  ;  hence  it 
comes  to  pafs,  that  fo  few  think  themfelves  in 
Chrift's  common,  and  that  fo  few -.Take  their 
addrefs  to  him.  Ask  the  moil  part,  now  they 
think  thry  will  win  to  heaven  ?  They  will  rea- 
dily name  many  tilings  and  ways,  ere  they  light 
on  Chrift  and  faith  in  him  ;  if  they  have  done 
a  fault,  they  fay  they  will  make  amends,  or  they 
will    pray  for    pardon,     and  they  think  that 

will 


Serm.  32.  Vatab  53- 

will  do  the  turn:Suchhare  this  language  in  effect, 
that  either  there  is  no  need  of  fatisiactionior  fin, 
or  that  they  can  fatisfy  for  themlVlves. 

6tbiy, It  is  implied  here, that  tho*  the  elect  have 
(inned,  and  cannot .fatisfy  for  themfelves,  yet  it 
is  neceflfary  that  a  fatisfaction  be  provided  for 
them  :  I  do  not  fay  fimply,that  whoever  hathfin- 
ned  muft  have  a  fatisfaelicn  made  for  them  ; 
for  the  Lord  hath  left  legions  of  angels,  and  ma- 
ay  tboufands  of  reprobate  men  and  wornc ^with- 
out hope  of  a  Saviour,  or  of  a  fatisfaction  ;  But, 
confidering  God's  purpofe  to  bring  many  fons 
to  g'ory,  and  his  decree  of  elte>ion  which  muft 
Pceth  iland,  ana  that  the  elects  names  are  writ- 
ten in  the  book  of  life  \  it  is  impoffible  that  they 
car  ly  ftill  under  the  curfe,  but  mull  be  fatisfied 
for,  and  rt  cV  n  d  tot  m  it :  I 1  r  the  tranjgref 
f  n  f  my  peiple  was  beftricben:  My  people  have 
Aimed,  and  mull -be  redeemed.  On  fuppofition 
or  ihr  decree  of  ekclion,  our  Lord  undertook 
(Hat  ztfH  work  ;  the  eietl  cannr.t  perifh.  fin  can- 
n  t  draw  them  utterly  away  from  God:  Not  only 
fiiall  no  externals,  fuch  as  devils  or  men,  perfe- 
cuton,  tribulation,  15  c.  be  ahJe  to  come  betwixt 
them  and  lire,  but  not  fn  it  felt  that  is  within 
them  ;  his  decxce,b;  \r6  peremptor>  mutt  Hand, 
as  he  fay%,fiAm  10.  I  have  itbet  jheep,  which  are 
vet  cf  this  fid,  them  alfo  1  muft  bring  in :  God's 
purpoie  canrot  be  frustrated  noraltcnd,  there- 
fore of  neccility  their  fins  mud  be  latisfied  for. 

ytbly, it's  implied  here.thar  for  this  ehd,to*tt, 
that  the  el  eel  might  be  raved  from  fin,  and  that 
God's  decree  of  eleclion  might  iland  fur  •,  Chrift 
Jefus  became  Surety,  and  d.d  undertake  to  Ltis- 
fy  for  their  fins;  otherways  he  cou'd  not  have 
been  liable  to  be  ftricken  for  them,  if  he  had  n/ot 
become  Surety  for  them.  That  he  was  for  the 
tranfgreffion  of  God's  people  (Irickc  n.fays  plainly 
that  he  was  engaged  for  them,  as  it  \h.Heb.  7.22. 
Jfe  was  made  Surety  rf  a  better  tcftament ;  and 
Pjal.  40.7.  Then  J "aid  /,L«,I  come  \in  the  volume 
tftby  berk  it  is  written  if  me*  I  delight  to  do  thy 
toill.O  my  dd  :  Thefe  things  being  fpo ken  af- 
ter the  manner  of,  and  borrowed  from,  the  bar- 
gainings or  traniacVons  that  ufe  to  be  amongfl 
men,  we  may  cenceive  the  bufinefs  thus,  (hinted 
before  )There  is  theFather'srefufingor  fomewhat, 
Sacrifice  and  cfering  tbru  didjl  net  defire\  and  his 
propi-fing  of  another  thing,  and  that  is.  that  the 
Mediator  would  engage  tor  the  eleel-  :  And  upon 
the  other  fid*-,thereis  the  Mediator's  off;  r  to  un- 
dertake, and  his  aclual  undertaking  and  accep- 
ting of  the  Father's  propofa!;w  hen  fa  orifices  and 
offerings^1  hen  thouf-nds  of  rams,  and  ten  thou- 
sand rivers  of  oil  vill  not  do  it  Lo.  J  come,  fefth 
he:    And  then,  for  a  concluiion  of  the  bargain 


Verfe  8.  ijy 

and  tranfaclion,  there  is  the  Father's  accepting 
of  his  undertaking,  he  is  content  to  take  bis  (uf- 
ferings  as  the  price  for  the  eleelsdebt;  hence, 
John  17. he  faith  Thine  tbeywere.and  tbcugavefl 
them  me,  that  is.thine  they  were  by  eltclion,and 
thou  gaveft  them  me  to  be  redeemed  by  me;  and 
Heb.  10.  10.  it's  laid,  that  it  is  by  this  will  that 
we  are  fanttfcd,  that  is,  by  the  will  of  the 
I  ather,  that  the  Son  fhould  be  Surety. 

Ufe.  Look  upon  the  work  of  redemption  as  a 
great,  gracious,  and  glorious  work  ;  about  the 
de/ignin^  and  contriving  whereof  the  Father. 
Son,  and  Holy  Ghoft  were  occupied  (tofpeakf© 
with  reverence)  before  the  world  was :  He  might 
have  made  worlds  of  angels,  and  of  ilnSefs  men 
and  women  at  a  word,  and  ytl  he  hath  graci- 
oufly  condefcended  to  this  way  for  redeeming 
of  the  poor  eleel.  V\  e  are,  alas !  finfully  difpoftd 
to  think  little  of  the  (alvaticn  and  redemption 
of  a  foul ;  but  it  is  a  great  matter  in  God's  ac- 
count, the  deepil  ot  whole  confutation  (to  fay 
fo)  is  taken  up  about  it,  and  in  the  contrivance 
whereof  the  manifold  wildom  of  God  confpicu- 
oufly  (bir.eth  fcrth ;  and  as  in  other  things  there- 
in, fo  in  this,  that  there  was  an  anciert  underta- 
king ar.d  engaging  by  Jcfus  Chi  ill  in  the  room 
"ot  the  eleel  as  tneir  Surety. 

&bIy>V>  hile  it  is  faid,Fw  the  tranfgreffen  of  my 
pecple  was  he  cut  off  and  ftricken.  it  implies,  that 
Chriltjin  his  undertaking  tor  the  elect,did  ob  ige 
himljlf  to  undergo  all  thefe  fuflferings  that  were 
due  to  them,  and  even  the  fuffcrings  or  acurfed 
death,  Which  was  the  curfr  threatrnj  againfl  man 
ft)T  fin,  The  day  th^u  eats  th  u  fbait  furtly  die : 
And  tho*  Chrilr.  becoming  Surety  and  Cautioner, 
the  1  arty  is  altered,  yet  the  price  is  ilill  conti- 
nued to  be  the  fame,  as  is  clear,  Gal.  3.  11.  He 
was  made  a  curfe  for  us,  that  the  bUffing  of  A- 
hraham  might  c.me  01  us  GentiJies  i  whereby 
the  jufticeot  God  is  vindicate,  and  he  hath  ac- 
cefs  to  fhew  merjy  to  the  elect,  without  any 
the  leall  imputation  to  it.  Kay,  this  way  fs 
more  for  the  vindicating  of  God's  juftice,  and 
for  the  making  of  his  faithfulnefs  to  fhine,  that  - 
Chrift  became  Man,  and  died  for  the  elect, 
than  if  the  curfe  had  lighted  and  lien  on  all  the 
elect  thefnrelves,  and  it  is  a  greater  awband'on 
finners  againll  fin:  I  fay  again,that  thereby  the 
pure  and  Ipotltls  juftice  ot  God  is  more  vindi- 
cated,  ami  his  faithfulnefs  more  dtmonftrated, 
when  he  will  needs  fo  f  verelj  .ard  with  lio  much 
holy  rigidity,  exa  t  of  the  Cautioner  the  elects 
debt  to  the  'eall  farthing,  than  if  they  had  fur* 
ftred  themelves  eternally.  It  fhev  s  forth  alfo 
both  the  maniiold  wildom  and  riches  of  the 
A  a  free 


17*  Jfaiab  $$. 

free  grace  of  God  :  There  being  a  decree  of  e- 
lection,  for  faving  of  many,  and  for  bringing 
them  to  glory  *,  and  tbey  being  under  fin, 
there  is  another  decree  and  threatning  that  goes 
forth  for  cnrfing  the  finner  :  And  thefe  two  tee- 
ming to  he  altogether  irreconcileable,  the  que- 
ilion  comes  in  on  the  one  hand,  How  is  it  pof- 
fible  that  a  finner  under  the  curfe  can  be  laved  ? 
And  upon  the  other  hand,  How  is  it  poilible 
that  an  elect  of  God  can  be  damned  ?  The  wif- 
dom  of  God  loofeth  the  knot ;  fpotlefs  juftice 
is  fatisfied,  by  taking  hold  of,  and. falling  on  the 
Cautioner  :  Wonderful  grace  and  love  vent 
themfelves  in  pardoning  the  finner,  and  ace  p 
ting  of  a  ranfom  for  him  ;  and  manifold  wildom 
manifeftsit  lelf  in  knitting  thele  two  together, 
fo  as  none  of  them  can  want  its  effect  .;  but  all 
turns  to  the  manifestation  oi'  the  &lory  of  grace 
in  the  up-lhort :  It  cannot  be  that  the  elect  lhall 
be  damned,  yet  here  ftands  the  threatning  of 
a  ju ft  God,  and  his  curfe  ready  to  be  execute  : 
but  here  is  the  reconciliation  ;  the  curfe  is  ex- 
ecute on  the  Mediator,  whereby  God  fh^s 
him.felf  to  be  a  hater  of  fin,  and  an  avenger  of 
the  v^rong  done  to  his  juftice  ;  and  the  elect  fin- 
ner is  pardoned,  whereby  God  manifefteth  the 
freedom  of  his  grace,  and  his  wonderful  conde- 
scending love. 

But  now  we  come  to  a  6th  Doftrine,  which  is 
more  directly  held  forth  in  the  words,  and  it 
hath  two  branches,  'That  our  Lord  Jefus  his 
•  death  and  fufferings  is  a  proportionable  price 
'and  fatis  fact  ion  laid  down  for  the  fins  of  the  elect, 
'and  for  them  only:*  This  is  in  the  exprefs  words 
of  the  prophet.  If  the  queftion  be  asked, Where- 
fore futfered  Chrift  all  this  T  He  anfwers,He  fuf- 
fered  it  as  a  price  for  tranfgreflion  :  If  it  be  asked 
again,  For  whom,  or  for  whofe  tranlgreflion  did 
he  fuffer  ?  He  anfwers,  Not  for  all  men  and  wo- 
men in  the  world,  but  for  the  tranfgreffi  n  cf my 
people  was  be  f\ricVzny  or  the  ftroke  was  on  him 
for  their  tranfgreflions.  Thefirft  branch  of  the 
doctrine  is  to  this  purpofe,  That  (Thrift's  furfer 
xing  is  intended  to  fatisfy  for  the  tranlgreflion 
of  God's  elected  people,  and  with  refpect  to 
fatisfy  ing  for  their  fins  did  he  furfer  :  And  it 
■we  take  thefe  to  be  truths  that  we  marked  be- 
fore, as  iijlplied  in  the  words,  this  will  native? 
ly  and  neceffirily-  follow  ;  if  he  engaged  to  be 
Cautioner  and  Surety  for  the  elects  debt,  then 
his  laying  down  his  life  muft  be  on  the  fame  ac: 
county  and  for  the  fame  end  :  Now,  when  we 
fpeak  of  Chrift's  laying  down  a  price  to  fatisfy 
for  the  tranfg^elTions  of  the,  elect,  we  mean 
inot  only  this,,  that  his  furfi  rings  and  death  have 
a.valuc  in  therflfeJyes  to  latisfy  i©r.  their  fies,biit; 


Verfe  8;.  Serm.  ?2. 

that  they  are  fo  intended  by  him  in  undergoing 
of  them,  and  that  they  are  io  accepted  of  God, 
according  to  his  purpofe,  and  according  to  the 
tranfaction  that  pall  betwixt  Jei  tovah  and  the 
Mediator:  They  are  not  only  (3s Socimans  fay) 
to  be  a  confirmation  of  the  doctrine  which  he 
preached,  and  to  be  a  rule  and  example  to  us  of 
patient  fuffering,  and  of  giving  obedience  to  the 
death,  as  he  did  *,  but  it's  alio,  and  mainly,  to 
fatisfy  the  juftice  of  God  for  our  debt:  So 
then  this  wicked  tenet  of  the  S  c'mians  is  excee- 
ding derogatory  to  the  fu:ferings  of  Chrift,  and 
to  the  matchlefs  love  that  fhined  in  them,  yea, 
and  even  to  the  whole  deiign  of  redempton  •,  for 
if  Chrift's  fufferings  be  not  a  (attstaction  to  ju- 
ftice, we  are  left  without  all  juft  p'ei  and  apolo- 
gy for  our  felves  at  God's  bar ;  and  if  we  have 
none,  then  that  curfe  look?  the  wakned  finner 
full  in  the  face  The  day  thou  eats  tbwjhalt  furtly 
die.  And  however  men  in  their  fecurity  may 
pleafe  themfelves  with  fuch  dreams,  and  thins 
that  a  fatisfaction  to  juftice  is  not  needful,  yd 
if  the  conference  be  once  awakned,  it  will  not 
be  quieted  without  one  ;  and  if  mens  faith  give 
not  credit  to  God's  threatnings,  they  can  have 
but  little,. or  rather  no  comfort  at  all  in  his  pro- 
mifes  :  There  is  therefore  a  neceffuy  of  a  fatis- 
factton  ;  and  if  Chrift's  fufferings  be  not  the  fa» 
tisfacton,  there  is  not  another,  and  fo  the  whole 
work  of  redemption  is  overturned.  So  then* 
tho'  Chrift  in  his  furFerings  hath  left  us  a  copy 
how  wre  Ihould  liiffer,  yet  that  is  not  the  only 
nor  the  principal  end  of  them  ;  but  it  is  con- 
trived in  the  covenant  of  redemption,  and  in- 
tended by  the  Mediator,  and  withal  accepted  by 
Jehovah,  that  they  ihould  be  the  meritorious 
caufe  of  pardon  to  the  electj  and  the  price  of 
their  redemption. 

This  may  be  further  cleared  and  confirmed^ 
I. From  thephrafe  that  is  ordinarily  made  ufe  of 
in  fcripture,  He  fuffered  for  the  fins  of  his  people; 
and  in  the  text,  For  the  tranferefftms  of  my  people 
rvas  heflricken  ;  Their  fins  had  a  pecuHar  influ- 
ence in  bringing  the  ftroke  on  him  ;  And  whac 
influence,!  pray, could  they  have,  but  as  the  pro« 
cured  the  ftroke  to  him  P  And  if  his  ftrokes  were 
procured  by  our  fins,  then  the  defevt  of  then* 
'was  laid  on  him,  ard  his  iiirferings  behoved  to 
be  the  curfe  that  we  elect  tinners  ihould  have? 
fuffered  So,  when' he  is  called  their  Cautioner, 
it  rells  that  he  undertook  their  debt  ;  and  his 
laying  down  of  his  life  is  the  performance  and 
fulfilling  of  his  undertaking,-,  furetvftip  and 
cautionrv  :  And  confidering  that  their  debt  was. 
exacted, jot, himy  an<i  that  he  was  arraigned  before 

Gadls, 


Serm.  32..  Jfaiah  S3* 

God's  tribunal  as  their  Surety  in  their  room,and 
that  this  could  be  for  nothing  elfe  but  to  anfwer 
for  them  as  being  their  Cautioner  •,  his  fu/Ferings 
■behoved  to  be  intended  as  a  fatislaction  tor  their 
fins  :  For  the  elects  fins  were  not  the  caufewhy 
filate,  the  people  of  the  Jews,  and  the  Scribes 
and  T'harifets  purfued  him  to  death,  but  for  our 
fins  he  was  lifted  before  God's  tribunal,  and  be- 
ing our  Cautioner  he  was  called  to  reckon  tor 
them,  and  they  were  put  upon  his  account  or 
fcore.  2.  It's  clear  alfo  fiom  the  names  that  his 
fu/Ferings  get  in  the  fcripture,  where  they  are 
called  the  price  cj  cur  redemption,  a  buying  oi  us, 
a  pnpitiati  n  for  our  lins  that  pa-ined  God, 
Rem.  3.  25-  and  j  John  2.  2.  A  Sacrifice  often, 
and  Ranjcm,  Matth.  20.  28.  The  S»n  <//"  man 
tame  t  ^ive  bis  life  a  ranjom  for  many,  that  is, 
for  all  his  elect  people,  to  relieve  them  from  the 
bondage  they  were  under;  which  plainly  ihev  s 
the  relpect  tnat  his  furFerings  'ha*,  to  our  iins, 
that  they  Were  a  propit  ation  for  them  to  God. 
3.  it'sclear,  if  we  Cwniider  that  Chriil's  death, 
as  to  its  object,  is  for  the  tranfgrcifions  of  all. 
God's  people ;  of  all  the  ele&  that  lived  before 
he  tuff-red,  whether  they  died  in  their  infancy 
or  at  age  ;  and  for  all  that  lived  or  ihall  live  and 
die  artcr  his  fufFjring,  to  the  end  of  the  world. 
Now,  what  benefit  cou'd  redound  to  them  that 
ditd  ere  Chrift  came  in  the  fleih  by  his  lufFe- 
rings,  it  it  were  as  Socinians  tay  ?  for  his  death 
'  could  not  be  a  lure  pattern  of  patience  and  obe- 
dience to  them  ;  But  the  efficacy  of  his  death  was 
from  the  beginning  of  the  world  ;  He  was  tlill 
in  that  fe-nte  the  Lamb  (lain,  before  his  incarna- 
tion, as  well  as  iince  :  And  if  it  be  not  merito- 
rious in  procuring  falvation  to  elect  inlants, 
what  influence  or  advantage  can  it  have  as  to 
them  ;  either  they  are  not  taken  to  heaven  at  all, 
or  they  are  taken  to  heaven,  and  )et  not  in  the 
lead  obliged  to  Chrilt  tor  thar  being  brought 
thither;  or  if  they  be  obliged  to  him, it  is  certain- 
ly by  vetue  or  the  merit  of  his  fuferings  tor  ex- 
piating the  fins  of  his  people.  4.  It's  clear  from 
this,that  in  this  fame  chapter,and  throughout  the 
golpel,al!  the  benefits  that  come  to  God's  people, 
as  na-nely,  juitification  and  pardon  of  fin,  th  y 
are  attributed  to  this  as  the  caufe  or  them  ;  as  v. 
\\.  By  his  knowledge  Jhall  my  righteous  Servant 
)uflify  many  :  And  it  all  the  fpi  ritual  bene  fits  that 
come  to  us  were  procured  by  his  death,  there 
mult  neceifarily  be  vertue  in  it  that  procu  ed 
them,  and  it  muftbea  price  and  fatisfaction  in 
reference  to  the  procuring  and  purchaiing  there 
of,  that  he  laid  down  in  his  dying.  5.  it  is  clear 
from  the  end  that  God  had  before  him  in  the 
vTork^f  redemption,  and  in  Chnft's  mffwrings  j 


Verfe  8.  ijp 

which  was,  to  glorify  his  juftice  as  well  as  his 
mercy,  and  that  neither  of  them  might  be  clou-  * 
ded,  or  reflected  upon  ;  Now,  by  Chriil's  death, 
God's  jultce  is  glorified, and  he  is  feen  to  be  jutl  in 
executing  his  threatningagainft  fin,  even  in  the 
Tcrton  ot  his  own  dearly  beloved  i>on,  when  he 
became  Surety  for  tinners  ;  but  if  his  furFerings 
had  not  a  latisfaction  in  them  to  divine  juftice, 
tho'  there  might  be  lo  me  J  hew  of  ihewing  mercy, 
yet  none  at  all  of  a  fatisfaction  to  juftice  :  But 
taith  the  apoftle,  Rom,  3.  25,  26.  God  bath  fet 
him  forth  to  be  a  propitiation  thro*  faith  in  bit 
blcod,  to  declare  his  rigoteoufnefs,  and  that  ho 
might  be  ju/f,  and  the  )u/iifier  of  them  which  be* 
lieve  in  jejus  i  By  th  s,(  od  hath  made  it  mani- 
feft,  that  he  is  a  juft  God,  that  none  may  pre« 
poffc  roully  pretume  upon  mercy,  nor  dare  te 
bourd  with  iin,  when  it  is  purfued  in  the  Surety 
with  fuch  ft- verity. 

tor  UJ'e  and  application.  1.D0  not  think  thefe 
truths  to  be  01  little  concernment  to  you,  as  alas! 
they,  and  fuch  like  truths  of  the  gotpel,  are  of* 
ten  thought  or  by  jJKany  ;  and  therefore  they  are 
taftclels  to  them,  and  it's  a  wtarinefs  to  people 
to  hear  them  fpoken  ot :  And  yet,notwithftanding, 
this  tame  truth  that  we  are  now  upon,  is  a 
great  ground  ot  our  taith  \  for  if  we  believe  not 
tnis  that  Chritl  was  a  propitiation  for  fin,  we 
can  have  no  ground  of  lippening  to  him,  or  be- 
lieving on  htm  :  But,  knowing  and  being  confir- 
med in  the  faith  of  this  truth,  we  have  (cordially 
cloflng  with  him}  ground  from  it  to  expect  God's 
favour,  and  to  be  treed  from  the  curie ;  becaute 
Chrilt, as  our  Surety,undertook,  and  accordingly 
fatisfied  tor  us  ;  which  is  the  thing  that  makes  his 
death  to  be  tweet:!  hat  Chriftin  his  death  ihouid 
demit  Limfelf  to  leave  us  an  example,  is  much  ; 
yet,  if  we  had  no  more  by  it,  it  would  be  but 
co"ld  comfort,  except  we  had  it  as  a  latisfaction 
to  divine  jufHce  to  reft;  upon.  Tho'  this  may 
be  looked  upon  as  doctrinal  only,  yet  it  comes 
nearer  to  our  practice  than  we  are  aware  of;  and 
tho'  we  have  no  S  cinians  in  opinion  and  profef- 
iion  to  deal  with,  yet  we  have  two  torts  that 
•  are  S  cinians  in  heart  amongft  us.  ]y?,Theie  that 
■  fecurely  fin  on  tlill,  and  yet  hope  to  get  mercy, 
and  who  will  confcfs  that  they  are  iinners,  but 
that,  tor  making  an  amends,  th  :y  will  pray  and 
mend  their  life  ;  and  they  will  fpcakor  a  num- 
ber of  things,  hut  it  rjjay  be,  not  one  word  of 
Chrift,  or  ot  his  purcha.e.  or  of  their. natural  in- 
clination to  pre;um  ,  and  to  flight  Ghrith  as  if 
they  had  nothing  yet  to  look  to  but  a  covenant 
of  works  without  i  Saviour  or  as  it  God  had 
removed  or  Would  remove  the  curie  threatned 
A  a    2  without 


$80  If  a  tab  $£, 

without  afatisfaffcion,  fothat  ChrlfVs  fatisfaction 
•is  not  known  nor  relied  oh  by  the  multitude  of 
hypocrites  that  live  in  the  viflble  Church  ;  and 
this  is  eafily  proven  from  this,  that  thece  are  but' 
very  few  who  make  ufe  of  him,  or  Hand  in  aw 
to  fin:  If  it  were  believed  ;that  jaftice  required,and 
will  have  fatisfaction,  either  of  the  (inner  himfelf, 
or  of  a  Surety  in  his  room,  and  that  Chrift  is  the. 
only  Surety,  folks  would  either  quit  their  hopes 
of  heaven,  or  be  more  in  Chrift's  common  ;  and 
that  fo  many  maintain  the  hope  of  heaven  with- 
out a  due  confederation  of  a  fatisfection  to  juftice 
by  Chrift,  and  without  employing  of  him,  it  de- 
clares plainly,  that  they  are  drunken  with  this- 
error.  A  id  fort  are  thefe,  who  being  wakned  in 
confeience;  and  (enable  of  (in,  yet  are  as  heart-.. 
lefs,  hditating,  and  hopelels  to  get  p^a:e  thro* 
bim*  as  if  he  had  not  fatisfied  :  What  elfe  does- 
the  doubting  ant  difponiency  or.  luch  fay.  but' 
thatthere  isnota  compleat  fatisfaiFion  tnChriit's 
deaths  and  that  therefore  they  dare  not  rru.l  to 
it«/-otiierWiie  they  wd  ild  wonder  that  God  hath 
provided  fuch  a  remedy,  and  yet  adventure  to 
reft  upon  it,  feeing  God  is. as.  well  p  eal  d  with 
it,  as  if  fchey  had  not  provoked  him  at  all,  or. 
Had  fatisfied  his  juftice  themfeVes. 

idly  At  f.rvesto  let  us  fee  what  we  are  in  God's 


Verfe  8.  Serm;  33. 

common  and  debt,  and  how  much  we  are  obli- 
ged .to  the  Mediator,  when  there  was  a  neceflt* 
ty,  that  either  he  lhould  fuflfer,  or  that  we  fhould 
perifh.and  that  tho'his  fufFerings  drew,  fo  d'ep, 
as  to  bring  him  to  prifon  andio  judgment ,  and, 
to  put  him  to   a  holy  (Inlefs  anxiety  and  per- 

'  plexity,  that  yet  he  yielded  to  it,  and  under- 
went  all  fof  our  fakes  ;  This  is  our  great  ground 
of  confidence,  and  the  ftrong  ftay  of  the  mind  of 
a  wakned  believer  *,and  (hould  make  us  wonder 
at  j^he  Father's  love  that  gave  theSon,and  at  the 
Son's  love  that  was  focondefcending:  asd  lliould 
make  our  fouls  warm  towards  him,  who,  when 
we  deferved  nothing  but  to  be  hurried  away  to 
the  pit,  was  content  to  enter  himfelr  as  our  Sure- 
ty, and  to  pay  our  debt:.  It  lhould  a'.fo  be  a  mo- 
tive to  chafe  fouls  into  him,  knowing  that  where 
fin  is,  there  a  fatisfaAion  muft  be  ;  and  that 
there  is  therefore  a  ne.^fity  to  flee  to  him,  and  to- 
be  in  hi.n,  becaufe  there  is  no  other  way  to  get 
juftbe  (atisfied  ;  the  through  conviction  whereof 
is  that  which  thro'  grace  not  only  chafeth  the 
ioul  to,  but  engageth  it  to  clofs  with  Chrift. and 
to  reft  upon  him  and  to  give  him  the-credit  of 
its  through-lvaring,  when  it  is  ready  otherwife 
to  fink.  Now  the  Lord  himfek  teach  you  to  - 
make  this  ufe  of  this  do&rine. 


SERM  ON    XXXIIL. 

Ifeiah  HiUS*.  He  was  take*  from  prifon,  and  front  judgment  j  and  who  jhall  declare  his  generation* 
For  be  was  tut  c flout  ofpbe  land  of  the  living,  for  the  tranjgrejfton  of  my  people  was  be  flricken, 

not  meaned  all  men  in  the  world,  nor  the  Jews 


THere  is  nothing  that  concerns  us  more,  than 
to  be  well  acquainted  with  the  docFrine  of 
Chrift  Jefus,  and  his  fufFerings ;    the  prophet 
bath  therefore  been  much  in  (hewing  what  Chrift. 
fuflrered  in  the  former  words,  and   hath  largely 
defcribed  his  humiliation  to  judgment  and  death, 
For  (faith  he)  he  was  cut  off  out  cftb:  land  of  the 
Jiving*    In  the  words  read,  he  anfwers  two  im- 
portant queftions  concerning  his  fufFerings,   iflf 
"To  what  end  were  all  thefe  fufFerings  .?  He  an- 
swers, That  they  were  for  tranfgreffions,  even  to  - 
be  a  fatisfaction  to  juftice  for  them.  The  2<iqus- 
ftion  is,  For  whofe  fins  were  the  fufFerings  of 
Chrift  to  be  a  fatisfaftion?  ft  is  anlwered  exprefty 
in  the  words,    For  the  tranfgreffun  of  my  people 
mas  be  flrickcn>  or  the  ftroke  was  upon  him  ;  it; 
was  for  the  fins  of  the   eleeF*     and  of  the  elect 
only:    For  this  is  the   prophet's  fcope,    who,, 
having  fpoken  of  Chrift's  fufFerings  and  death, . 
bolds  forth  the  meritorious  and  procuring  caufa, 
aj»d  end  thereof;  and  this  is  the  refitlt,deflgn,and 
liaro-of  all,even  to  be  a  fatisfaction  for  God's  elecV 
jPfjople  ;  For  (asweiliewj  by GodV  people  aree 


only,  for  Chrift  hath  many  iheep  befide  them  ; 
but  it's  God's  peculiar  people,  in  oppofition  to 
the  multitude  who  are  not  his  people. 

The  doctrine,  or  rather  the  branch  of  the  do- 
ctrine  we  left  at,  was  this  (and  it's  ejcclufive) 
(  That  Chrift's  death  is  only  intended  to  be  a  price 
cfor  the  fins  of  God's  elect  people,  and  was  laid 
6  down  with  refpedF  to  them:  His  death  and  fuf- 
c -ferings  are  to  be  looked  upon,  and  confldered 
c  only  as  a  price  and  fatisfa&ion  for  their  (ins  and 

*  for  the  fins  of  none  other/  Or  thus,  c  feus 
'  Chrift. in  his  fufFering,and  in  the  laying  down 

*  of  his  life,  had  a  refpecF  to  the  eleei\and  inten* 
<ded  the  removing  of  the  (ins  and  tranfgreffions_ 
'  of  God's  eleci. people  only>  and  of  none  other.* 
We  know   nothing  that- we  can   make  of  thefe 
words,  nor  of  the  prophet's  f:ope  in  them  but  this; , 
who,as  he  hath  been  defer ibingChrift's fufFerings-. 
in  all  other  refpe&s.  fo  doth  he.in  this,  to  wit, 
in.  refpedi  of  the  perfbns  for  whom  he  fufFered, . 
and  of  tfce.  meritorious  caufe  and  end-  oC  his  fuf- 

fcringsj . 


Serm.  33.  .    Ifatab  ^. 

ferings  ;  for  fays  the  text,  For  the  ttanfgreffions  of 
wype  pie,  that  is,  of  God's  eleft  people,  was  be 
Jfricken. 

This  branch  of  the  doctrine  is  of  great  weight 
-»and  concernment  in  the  whole  drain  of  grace; 
for  if  this  march- ftone  be  lifted,  and  removed, 
grace  becomes  common,  and  as  fome  calls  it,  u- 
niverfal,  and  fo  to  be  in  effeft  no  grace  at,  all ; 
for  grace  hath  a  peculiar  channel  of-'  its  own, 
wherein  it  runs  towards  a  certain  fele&  number, 
and  not  towards  all  :  I  do  not  mean  of  grace  ta- 
ken in  a  large  (enie,  for  fo  all  men,  as  they  are 
partakers  of  any  rr.ercy,  or  of  common  favours, 
may  be  faid  to  have  grace  extended  to  them ; 
but  I  mean  God's  fpecial  grace,  favour  and  good- 
will, which  is  extended  only  to  the  ele&,  for 
Whofe  fins  Chrift  fufrlred  ;  The  right  bounding 
of  which  dodtr.ne  fu.ws  forth  both  God's  fove- 
rctgnt)  in  the  dilpenfing  of  grace,  and  the  freenefs 
thereof  in  communicating  and  maniiefting  of  it 
to  whom  he  will  ;  and  which,  thus  coniidered, 
is  efpeciaPy  en^a^  ng  to  the  hearts  of  them  on 
whom  he  pi  al  tii  to  >nani:eft  it. 

Etel  come  to  c.nh.  m  this  branch  of  the  do - 
ftrine,  take  a  word  or  two  of  advertilem.  nt  in 
the  entry.  >//  "'  hat  Chr  ill's  death  may  b^-  con- 
fidcj  'iv  v  iysi  (  .}  n  refpeft  of  it  felf,  and 
ai  ah  \  n  the  covenant  of  redemption, 

w  ^  in  iris  contrived  as  to  all  the  cireumftan- 
ccb  of  it  ;  in-  v. hi  h  ienfe,  as  his  dtathand  futfe- 
rin^;  are  of  infinite  value  and  worth,  fo  they  are 
(as  di.ines  uie  to  fpeak)  of  value  to  redeem  the 
whole  world,  if  Gcd  in  his  defjgn  and  decree  had 
fo  ordered,  and  thought  meet  to  extend  it.  (2.J 
We  are  to  conlider  hisfuifvrings  and  death,  as  a 
price  agreed  upon  in  the  covenant,  or  bargain  of 
redemption  ;  wherein  thefetwo  or  three  things 
concur.  1.  God's  propolal.  2.  Chrift's  acceptati- 
on, and  defign  in  laving  dov/n  his  life.  3.  The 
Father's acquiefcing  therein,  and  declaring  him- 
felf  well  plea  fed  therewith.  "We  fpeak  not  hereof 
Chrifl's  death  in  the  firft  refpc&,tbat  is  as  abftra-- 
&ing  from  the  covenant ;  for,  in  that  refpeft,  he 
he  might  have  laid  dowrn  his  life  for  fewr  cr  mo, 
for  fome,  or  for  al],  if  it  had  been  ^o  intended  : 
But  we  fpe*k  of  it  in  the  fecend  refpecl,  as  it's  a 
a  priceagreed upon  in  God's  purpofe,and Chrift  Y 
defign,  and  in  God*S  acceptation  ;  and  thus  we 
fay,  that  his  death  is  only  intended  as  a  fatisfo- 
&ion  and  recompenfe  for  the  fins  of  the  elect,and 
Was  laid  dowrn  for  them. only. 

idly,  We  may  confider  Chrifl's  fuflferiugs  and 
death  in  the  fruits  of  it,'  either  as  they  refpect . 
common  favours,  and  mercies,-   common   gifts,-, 
and  means  of  grace,  which  are  not  peculiar  andi 
iasing^  but  commonrto  believers  with  others^, 


Verfeg.  ,5t 

being  beftowred  upon  profefiors  in  the  vifiblc 
Church  ;  or  as  they  are  peculiar  and  laving,  iuch 
as  faith,  juftification,  adoption,  &c.  Now  when 
we  fay,  that  Chrifl's  fufFerings  and  death  area 
price  for  the  fins  of  his  people,  we  exc  ude  not 
the  reprobate  limply  from  temporal  and  common 
favours  and  mercies  that  come  by  his  death;  they 
may  have,  and  actually  have,  common  gifts  and 
works  of  the  Spirit,  the  means  of  grace,  which 
are  fome  way  effects  and  fruits  of  the  lame  cove- 
nant :  But  we  fay,  that  the  reprobate  partake 
net  of  faving  mercy,  and  that  Chrifl's  death  is 
a  fatisfaction  only  for  the  elect,  ar.d  that  none 
others  get  pardon  of  fin,  faith,  repentance,  C5V. 
by  it,  but  they  only  ;  it  was  intended  for  none 
others.  And  this  weclearand  confirm  from,  and 
by,  thefe  following  grounds  and  arguments, 
which  we  will  fhortly  hint  at. 

The  ift  argument  is  drawn  from  this  fame  af- 
fertion  of  the  prophet  thus,  If  Chrifl's  death  be 
only  a  fatisfaction  for  the  fins  of  God's  people, 
then  it  is  not  a  latis'acticn  for  the  fins  of  afl ;  but 
it's  a  fatisfaction  only  for  the  fins  of  God's  people, 
therefore  not  for  all  ;  for  his  people  are  not  all 
men,  or  all  men  are  not  his  people,  but  his  people 
are  a  pecu'iar  people,  feparate  from  others,  in 
God's  purpofe  and  decree,  as  we  cleared  before 
from  John  17.  'ibine  they  were,  and  tbougaveft 
them  me  \  and  the  text  fays  exprefly,  For  tbe 
tranjgrejjicns  of  my  people  was  he  ftrlcken :  He  re- 
fpectcd  the  fins  of  God's  people,  in  accepting 
of  the  bargain,  and  in  laying  dowrn  his  life,  and 
for  their  fins  only  God  accepted  him ;  yea,  the 
very  mentioning  of  them  thus  here,  fecludes  all  - 
others  ;  and  we  mud  expone  them  exclufively 
as  taking  in  none  others,  and  muft  look  upon  the 
things  fpoken  of  them,  as  agreeing  to  no  other  > 
even  as  it's  faid,  Heb.  4.  There  remains  there f.rt 
a  reft  to  the  people  of  God, which  is  certainly  ex- 
clusive of  all  others:  And  hence,  when  our  Lord' 
fpeaksof  them,  John  17.  he  oppofeth  them  to, 
and  contradiftinguifheth  them' from  all  others;  / 
pray  for  them,  1  pray  not  for  the  world,  but  for  ■ 
them  that  thou  haft  given  me  cut  of  the  world  ; ; 
to  let  us  know,  that  the  things  prayed  for  to  the 
one,  are  denied  to  the  other,  according  to  the 
drain  of  the  covenant. 

A  id  ground  is  drawn  from  the  drain  and' 
frame  of  the  covenant  of  redemption,  where  we  : 
find  two  things  clear,  (i.)That  as  to  the  end  and 
convey  of  it,  the  elect  are  the  only  perfons  for 
whofe  good  and  behoof  it's  intended  ;  and  if  it 
be  the  elect  for  whom  he  entred  in  that  covenaat,  . 
then  the  advantage,  good  and  benefit  ofthe  elect,' 
wuft  be  eyed  in  this  main  article  of  the  covenant 

which. 


l%2  If  at  ah  <53. 

which  relates  to  Chrift's  death  and  fufferings  : 
Iror,  i.  In  the  covenant  of  redemption,  the  good 
of  the  elect  is  propofcd  and  defigned  by  the  Fa- 
ther ;  as  is  clear,  John  6.  39,  40.  This  is  the  Fa- 
ther's will  that  fent  me,  that  cf  all  of  which  he 
bath  given  me,  IJhould  loje  nothing',  and  this  is 
.the  Father's  will  that  Jent  me,  that  every  one. 
•which  feeth  the  S.n.  and  believetb  on  him,  may 
have  everlafling  life:  Which  will  be  the  more 
clear,  if  we  coniider  the  time  when  this  is  fpo- 
.ken  ;  it's  at  inch  a  time,  when  many  will  not  come 
to  nim,  and  believe  on  him;  as  ver.  36,  37.  Te  al- 
fo  have  feen  me,  and  believe  not :  All  that  the 
Fatuer  hath  given  me.Jhall  come  unto  meand  him 
that  co met b,  J  will  in  n  wife  ca/f  cut  ;  fr  I  came 
down  from  heaven,  not  to  do  mine  uwn  will,  but 
the  will  cf  htm  that  fent  me;  and  then  follows, 
This  is  the  will  of  him  t bat  fent  me  &c.  and  ver. 
43,44.  Murmure  ȣ(fa'thhe)  ammg  your  f elves', 
no  man  can  come  to  me.  exc  pt  the  Father  that 
fent  me y  draw  him  :  This  ye  he.ird  o:  from  J  hn 
17  2.  at  greater  length.  2.  Look  on  the  Son's  fide 
of  the  covenant,  and  it  will  alfo  be  clear ;  tor 
his  undertaking  mutt  be'according  to  thei  ather's 
jKopoiing  :  it  the  Father  did  not  propo'eal^  hut 
iome  only  to  be  redeemed,  then  I  is  uniertaking 
.xnuft  be  tor  thtfe  fome,  and  not  for  all,,  conform 
to  the  Father's  propofal,  Ffal.  40.  i  hen  f aid  I.Lo, 
I  come  to  do  thy  will  O  my  God;  Now, the  father's 
will  is.  that  he  fhoiid  undertake  tor  th-fe  given 
him;  and  it's  not  his  will,  that  he  ihou'd  under- 
take for  others,  therefore  he  did  not  undertake 
for  them.  3.  Chrift's  fuff -rings  and  death  are 
the  executions  of  the  Father's  will,  and  therefore 
mult  be  the  execution  of  his  undertaking,  accor- 
ding to  his  engagement  for  the  ele-t,  and  given 
ones;  therefore  Dele  two  are  put  together,  Jvhn 
17.  9.  and  19. 1  pray  for  them,  1  pray  net  fr  the 
World,  but  for  them  which  thou  haft  given  me, 
and  fr  their  fakes  I  fanclify  my  felf,  that  s,  for 
their  fakes  whom  thou  halt  given  mj,  and  not  for 
the  world  ;  he  fan:tiiies  himfelf  tor  them,  for 
whom  he  pra^s,  for  them  that  are  given  him, 
»nd  no  more. 

(2.)  This  is  dear  in  the  covenant,  that  Christ's 
death  is  intended  therein,  as  all  other  mercies 
covenanted,  nre  ;  that  is  to  lay,  to  whom  faith, 
effectual  calling,  justification,  ££c.  are  covenan- 
ted, for  thefe  is  Chrift's  death  covenanted,  and  ■ 
Jor  none  others  ;  for  the  covenant  being  mutual, 
the  repromiffion  on  the  Father's  part  mult  be  of 
equal  extent  uith  the  Son's  (tipu.ation  ;  But  all 
the:e  are  only  pe'uiarly  appHcable  to  the  elect, 
as  benefits  flowing  from,  and  following  upon 
Chrifr's  death,  which  therefore  mufl  be  pecu.iar- 
\y  intended  for  them,    as  bcinj  undergone  for 


Verfe  8.  Serm.  3$. 

them  ;  hence,  when  Chrift  fpeaks  of  faith,  and 
effectual  calling,  Jcfih  6.  he  fays,  All  that  the 
Father  hath' given  me,  fhall  come  unto  me,  and 
none  other  will,  nor  can  come  ;  Co  juftification, 
pardon  of  fin,  8V.  are  brought  to  the  e!e&,  and 
to  none  others  :  And  when  the  fmalleft  of  bleflings 
are  covenanted,  and  articled  for  none  other,  but 
for  the  eleclr,  fhall  JeiusChrifl  himfelf,  that  gift 
of  Gc'd,  or  his  death,  which  is  the  chief  thing 
articled  in  the  covenantee  covenanted  for,  or  ap- 
plied to  any  otherstut  to  them  ? 
_  A  3d  ground  is  drawn  from  Chrift's  execu- 
ting of  his  offices ;  for  this  piece  or  part  of  Chrift's 
executing  of  his  offices,  muft  corre-.pond,  and  be 
ofequa1  extent  with  all  the  other  parts,  and  pie- 
ces of  his  offices,  fuch  as  his  efFe&ua'  teaching, 
interceeding,  lubduing  to  himlelr,  £V.  which 
are  no  broader  than  the  elecF,  for  he  executes  no 
part  of  any  of  his  offi  res  for  the  behoof  and  bene- 
fit of  any  but  of  the  elecF  ;  he  favingly  enlight- 
ens no  others;  he  !ubdu  s  none  others  to  the 
tath  of  the  -ofpel ;  he  interceeds  ;or  none  other  ; 
lvs  interc  fll>n  is  not  tor  the  world:  therefore 
his  death  mult  be  tor  done  others,  all  the  le  being 
commerifurabte  and  oftqual  extent;  his  intcr- 
Ccifion  b  ing  grounded  on  his  fufferings  :  1  here- 
fore^  John  17.  he  lays  by  the  word  expr.fly,  as 
thefe  for  whom  he  will  not  pray,  and  looks  back 
to  the  covenant,  as  the  ground  of  his  undertak- 
ing for  the  elecF,givrn  him  out  of  the  world,  and 
not  tor  others  ;  and  if  he  will  not  pray  ror  inter- 
ceed  tor  others,  what  reafon  can  be  given  for  his 
dying  for  Others  P  when  he  will  not  do  the  lefs^ 
which  is  to  pray  for  them,  it  were  abfurd  to 
think  or  fay,  tl.at  he  will  do  the  greater,  which 
is  to  lay  down  his  life  for  them, 

A  4th  ground  is  this,  Chritt's  death  is  one  of 
the.peculiar  evidences  of  his  deareftlove,  beyond 
which  there  is  none  greater,  and  a  mam  proof 
and  fruit  thereofj  and  therefore  is  not  common  to 
all,  but  is  intended  for  them  only,  whom  he  pe- 
culiarly loves,  and  defigns  to  bring  through  to 
glory;which  is  clear,  Epb.  5.  26-  Husbands.  lov§ 
your  wives,  as  Chrifl  loved  his  Church,  and  gave 
himfelf  fr  it.  &:.  Rm.  <;.«>.  God  c.mmends  hU 
hve  to  us.in  that",  while  we  were  yet  finners,Corifl 
died  for  us',  John  15.  13.  Greater  love  hath  n» 
man  tbantbis+tbat  a  man  Jhiuld  lay  djwn  his 
life  for  his  fiends',  there  is  a  world  of  repro- 
bates whom  Chrift  never  loved  with  peculiar  love, 
andfure  tor  thefe  he  did  not  die  :  Jacob  have  I  lo- 
ved,but  EQu  have  I  bated,fa\th  the  Lord, ft  Jtr  9. 
13.  which  the  apostle  holdeth  brth,  as  a  fort  of 
copy  of  God's  dealing  in  reprobation  and  electi- 
on in  reference  to  all  mankind;  and  where  the 

Lord 


Lord  himfelf  hath  fet  bounds- betwixt  them  whom 
he  loves  and  hates*  it's  too  great  liberality,  or  ra- 
ther too  great  preemption  for  any,  under  what- 
ever fpecious  pretences,  to  extend  this  his  pecu- 
liar love  to  theie  whom  he  difclaims. 

A  jtb  ground  is  taken  from  the  effe&,  thus  ; 
All  for  whom  (Thrift  died  are  juftified,  and  fre- 
ed from  the  guilt  of  their  fins  in  due  time  :  But 
Chrift  Jelushath  not  purchaltd  and  actually  pro- 
cured freedom  to  all  men  from  their  fins,  all  men 
are  not  juftified  ;  therefore  he  laid  not  down  his 
life  for  all:  For,  i.  It  cannot  be  faid,that  he  laid 
down  his  life  for  purchafing  and  buying  of  fuch 
wares,  and  yet  that  he  got  not  that  which  he 
bought ;  and  feeing  the  event  tells  plainly,  that 
all  are  not  juftified  and  brought  to  heaven,it  can- 
rot  be  that  he  aid  down  his  life  aranfom  for  all, 
but  it  muftbt  for  the  eleci  only,  that  he  died.  2. 
To  fay,  t  at  God  exacts,  double  payment  of  one 
and  the  Pelf-fame  debt,  that  he  exacts  from  men 
over  again  that  which  Chrift  paid  already  for 
them,  rtfle&s  on  the  juftice  and  wifdcm  of'.God; 
And  to  fay,  that  perfon  that  goes  to  hell  fhall  be 
no  lefs  in  his  common  than  another  that  goes  to 
heaven,  is.no.tefs  abfurd*,  for  the  apoftle  fays,fojtt. 
5,10.  If  while  we  were  enemies ,  we  were  recon- 
ciled to  God  by  the  death  cf his  Son,  much  more 
being  reconciled.,  we  Jhall  be  faved  by  his  life  : 
where  he  plainly  infmuates,  that  if  a  perfon  be 
bought  by  Chrift's,death,it  cannot  be  that  he  can 
periih ;  for. if  the  price  be  paid  by  hisdeath,and 
ro  the  greater  thing  be  done,  much  more  will  the 
leffer,  we  Jhall  be  fave^d  by  his  life  :  Now  this 
reafoning  could  have  no  force,  if  Chrift  died  for 
any  that  fhall  periih  ;  yea,  verfe  1 1.  of  this  chapi- 
ter, it's  faid,  By  his  knowledge  jhall  my  right  eom 
Servant  juftifysnany,  for  he'Jhall  bear  their  ini- 
quities; where  it's  clear,  that  as  many  (and  no 
mo)  whofe  iniquities  Chrift  hath  taken  on  and 
born,  fhall  be  juftified  ;  for'the  one  is  given  as  a 
reafon  of  the  other  :  And  there  fhould  be  no  con- 
fequence  to  his  juftifying  of  them,  from  his  bear-. 
ing  of  their  iniquities,  if  he  could  by  his  death 
bear  their  iniquities,  whom  he  never  juftified. 

A  6th  ground,  is  taken  from  the  end  of  the  co-. 
venant.which  is  to  put  a  difference  betwixt  fpecU 
al  grace  peculiar  to  tome,  and  fevere  juftice  to  o- 
thers,  and  particularly  and  fpecially  in  Chrift's 
death,  which  makes  cut  what  we  affirm  :  For  if,. 
When  Cbrift  died,  many  were  actua  ly  damned  , 
it  cannot  be  faid  that  he  died  for  thefe,  nor  that 
it  was  with  them,  as  with  believers  before  his 
death;  for  it  cannot  befaid,  that  the  intention  of 
his  death  in  the  covenant,  could  be  beyond  what' 
it  was  at  his  death,  the  one  being  the  execution 
©i-the,  other  ;  And  fure  it  could  not  be  .intejidecU 


Fc 


Verfe  8.  t&£ 

at  his  death  for  the  damned  ;  for  it  would  fe^m  a 
very  ablurd  thing  to  fay,  that  when  Chriil  was 
to  go  and  lay  down  his  life,  that  he  that  he  was 
going  to  fufFer  for  many,  that  were  fuiFcring-for 
their  own  fins  in  hell,  as  many  reprobate  finners 
were  before  he  came  in  the  fleih  ;  can  any  ima- 
gine a  poiTibility  of  iuch  a  thing  P  .Our  Lord  was 
not  to  be  (o  indifferent  in  the  administration  of 
grace,  as  to  cafl  it  thus  away  ;  and  can  any  reafo-  " 
nably  think,  thit  at  one  and  the  Ome-time,  the 
fame  punifhment  fhall  be  exacted  from  Chrift, 
and  from  the  perfons  themfelves,  for  whom  he 
fufFered  ?  Is  it  poffible  thatth's  could  be  inten- 
ded in  the  covenant  of  redemption  ?  Or  is  there 
freeaccefs  to  juftice  to  puriue  Chrift  as  Cauti- 
oner, when  the  principal  debtor  is  actually  feiz- 
ed  upon  ?  Indeed,  when  the  principal  is  fet  free, 
as  the  elect  were  before  his  death,  there  is  accefs 
to  purfue  the  cautioner  for  their  debt :  But  no 
fuch  thing  can  be  alledged  for  others  that  were 
already  damned  ;  but  their  being  taken  hold  of 
by  juftice,  is  a  proof  that  he  anfwered  not  for 
them,  nor  paid  their  debt. 

Ithly,  We  may  argue  thus,  If  Chrift  died  for 
all,  then  either  for  all  indifferently,  and  fball  were 
alike  obliged  to  Chrift  ;  or  for  fome  more  abso- 
lutely that  muft  be  fatisfied  for,  and  for  others 
conditionally,  on  fuppofition  that  they  fhould 
believe  :  But  this  laft  is  abfurd  ;  for,  (i.)  The 
fcripture  makes  not  twoconfiderations  of  Chrift's  > 
death.  (2.). It  were  abfurd  to  fay,  that  now  it 
cannot  be  told,  whether  Chrift  died  for  fuch  atv 
one  or  not.  (3.)  Either  that  condition  is  bought 
to  them  or  not ;  If  it  be  bought,  then  it  muft  be 
fulfilled  ;  if  it  be  not  bought. then,  f.  That  perfon  > 
cannot  be  faid  to  be  bought,  becaufe  all  needful 
for  his  redemption  is  not  bought  and  paid  for. 
2.  Either,  that  condition  can  be  fulfilled  by  them- 
felves or  not :  If  it  may  be  by  themfelves,  then 
is  freewill  eftablifhed,  and  none  are  abfolutely 
redeemed  ;  If  it  cannot  be  fulfilled  by  themfelves,  ■ 
and  yet  bought  by  him  for  them,  they  are  deter- 
mined for  another  end,  to  wit,  not  to  get.it; 
and  what  wifdom  can  there  be  in  fuch  a  redemp* 
tion  as  this  ? 

The  ifi  UfeCerves  for  clearing  and  confirming;, 
of  a  gofpel-truth  of  the  covenant  of  redemption, 
and  for  the  refutation  of  a  contrary  error.     As  we 
have  fomewhat  of  many  errors  practically  in  our* 
hearts,  fo  have  we  this  amongft  the  reft,  that 
Chrift  died  for  all  finners  ;  which  fofters  peoples  • 
fecurity,  and  rheir  groundless  hope  ofadmiluon 
to  heaven  :  But  here  we  fee,  that  our  Lord  [efus, ;> 
fb  laying  down  his  life,  intended  the  fat i s faction  • 
of  divine  jufticefor  none  but  for  his  elect  people; 

and* 


1*4  Jfatab  55. 

and  if  fo,  there  are  many  for  whcm  he  never  in- 
tended   the  benefit   of   his    death.     There  are 
three  particular  branches  of  the  error,  which  this 
do&rine  confutes;  ift yfi  heir  opinion,w  hich  is  more 
lax,  and  t*kes  in  the  fins  of  all  rrun  and  women 
in  theworid,  and  giveth  them  an  equal  fhare  of 
Chrift'sfurferings  ;  as  if  in  his  intention  in  lay- 
ing down  his  lire,  and  in  God's  purpofe,  he  had 
furfered  and  died   for  all,  for  him  that  goes  to 
hell,  as  well  as  for  him  that  goes  to  heaven  :  But 
if  Chrift  ftand  as  Cautioner  for  the  elect  only, 
then  lure  this  opinion  cannot  hold  ;  for  all  are 
not  God's  elect,  and   therefore  all  are  not.  indif- 
ferently redeemed  :  And  tho'  it  may  be  thatfome 
of  you  think  that  this  looks  liker  grace,  yet  it's 
rot  only  ab-furd,  as  being  contrary  to  truth,  but 
it's  ablurd  alfo,  even  withrefp^c*  to  grace  ;  For, 
1.  It  makes  grace  a  common  thing,  a  man  that  is 
in  hell  to  be  as  much  obliged  to  Chrift,  as  one 
that  is  in  heaven  ;  And  tho'  it  p'aufibly  pretends 
to  give  grace  a  broad  and  large  extent,   yet  it 
takes  away  the  power  of  it;  for  if  grace  be  thus 
largely  extended,  it's  not  grace  that  makes  the 
application   of  grace,    but  the  free-v  ill  of  the 
creature;  for  grace,  according  to  this  opinion, 
leaves  men  to  be  Gved  or  not  as  they  pleafe,  and 
leaves  it  felt  to  be  overcome  by  man's  will :  Ard 
therefore  thefeerrofs  divide  not,  but  go  together  ' 
hand  in  hand  ;  for,  where  grace  is  made  fo  large, 
free  will  is  made  to  have  a  dominion  over  it,  and 
thus  the  weight  of  grace  and  of  election  are  bid 
upon  it.     2.  ft  leffeneth  the  eftimation  of  God's 
grace  in   the  minds  of  people  ;  for  thus    they 
think  little  of  heaven,  and  iuppofe  that  it  is  an 
cafy  matter  to  win  at  it ;  and  \t  breeds  in  them 
afearlefnefs  oi'  hell  and  of  God's  wrath  ;  And  if 
jnany  of  you  had  not  drunken  in  this  error  pra- 
ctically, ye  wouhd  not   be   fo  confident    of  it, 
norfo  obftinateiy  maintdn  your  hope  of  heaven 
without  ground ;  hence,   alas  !  it  is,  that  many 
will  fay,  God  is  merciful,  and  Chrift  died  for  all 
-iinners,  and  for  me ;  and  i'o  fleep  it  out  in  fecu- 
jrity.     I  am  perfwaded,  that  much  of  the  fecuri- 
ty  and  prffumption  that  abounds  among  carnal 
profeifors  is  from  this  ground,  that  grace  is  fan- 
cied to  be  thus  broad  and  large  :  We  grant,  that 
as  to  the  convey  and  nature  of  it,  it's  broad  ;  but, 
in  refpcd>  of  the  objects  on  w  horn  it  is  bt (lowed, 
it's  narrow,    tho'  it  cometh   from   large  bowels. 
3.  It  exceedingly  mars,    and  diminifheth  man's 
■thankful nefs;   for  when  a  mercy  is  judged  to  be 
common,  who  will  praile  for  it.  as  he  would  do, 
if  it  were  (pedal  and  pecu'iar  ?  That  which  is  a 
great  ground  of  thankfu'nefs  forele&ion,  efFeclu- 
al    calling,    juftific  tion,    C£c  is    because  thefe 
4r.ereics  are  peculiar  \  even  fof  that  which  makes 


Verfe  S.  Serm.  3$. 

the  redeemed  thankful  for  redemption,  is   be* 
caufe  they  are  redeemed  and    bought  when  o- 
thers  are  left  ;  Hence  is  that  fong  of  the  redeem* 
ed  company,  Rev.  5.  9.  Thcu  art  worthy  to  open 
the  hook  ;  f-rtbou  waft  flam,  and  hafl  redeemed 
us  to  God  by  thy  blood,  cut  of  every  kindred,  and 
tongue,  and  pe  pie,  and  nation.  !t  heightens  not 
their  praile,  that  all  of  every  kindred,  and  tongue, 
and  nation  were  redeemed  ;  but  this  doth   it, 
that  when  the  Lord  had  the  whole  world  before 
him,  he  was  gracioufly  pleafed  to  pur^hafe,  and 
redeem  them  out  of  it,  that,  as  it  is,  John  1 1. 
52.  He  Jh  uld  gather  t  get  her  in  one  the  children 
cf  G'd,  that  were  Scattered  abroad  :  The)-  there- 
fore, I  la)  ,  b  els  him.  ann  wonder  when  they  con- 
fide r,    that  they  are   p'tched  on,  who  are  by  na- 
ture the  feme  with  thefe  that  are  pall  by.  It  were 
a  rtrange  thing  to  affirm,  that  they  who  are  in 
h  11  have  as  g»eat  ground  of  praite,   and  of  lav- 
ing, We  thank  taee.f'r  thou  baft  redeejued  us  by 
tby  blo(dy  as  thele  that  are  in  heaven  have.     4. 
This  making    of  grace  to  wide  1  r,d  large  in  its 
extent,  as  to  t3ke  in  all,  doth  leave  the  p^opV  (f 
God  altogether  comfortlefs.     But  it  ma\  be  here 
faid,  How  is  it  that  it  is  more  com  ort  to  helie- 
vers,that  grace  is  peculiar  in  laving. and  that  but 
few   are  redeem-.  d\  in  comparifon  o!  others  that 
are  not  redeemed,  than  if  we  fhouv!d  extend  it  u- 
to,  and  account  it  to  be  for  all  ?  Or  how  is  this 
more  comfortirfs  to  them,   that  grace   is  made 
univerfal  ?  Anfwer,  (\.)  Be  caufe,  if  it  were  uni- 
vcrftl,  many,  whom  Chriil  died  for,  are  now  in 
hell ;  and  what  confolation  can  there  be  from  that? 
A  man  maybe  redeemed,  and  yet  perifh,  and  go 
to  hell,   for  all  that  ?    but  it's  fti  ong  confolation, 
when  this  comes  in,  If  when  we  were  enemies^  0 
yoe  were  reconciled  by  the  death  ^fhis  ?«,  much 
mere  being  reconciled,weJhall  be  favedby  bis  life, 
Ifhe  died  for  us  when  we  were  en<  mies.  Will  he 
not  much  more  fave  us,  being  frknds  r  (2.)  ^up-  ' 
pofe  a  perfon  to  be  in  black  nature,  what  comfort 
could  he  have  by  look  ng  on  redemption  as  uni» 
verCil  ?   he  could  not  expec"t  heav.  n  by  it ;    for 
many  expcA  heaven  on  that  ground,  who  will 
never  get  it :   But  it's  a  fort  of  confo'ation,  even 
tothem  that  are  without,   to   confider  that  re- 
demption is  peculiar  to  fome;  for  tho' all  get  not 
hcc.ven,  yet  they  that  believe  get  it,  and  lo  upon 
their  doling  with  Chriil,  the  confolation  pre- 
fently  flows  out  unto  them  ;  whereas,  if  they 
fliould  lay  it  for  a  ground  that   Chrift's  death 
were  univerfal,     they    could  never  have   folid 
ground  of  confolation  by  fl.eing  to  him.  5.  This 
error  doth  quite  overturn  and  enervate  the  whole 
covenant  of  redemption  and  peculiar  lo*c.    ( 1.) 


Serm.  33.  IfaUb  ^. 

It  enervatesand  obfcuresthe  wifdom  thai  mines 
in  it,  it'  thrift  may  buy  and  purchaie   many  by 
by  his  death,  who   fhaii  yet  notwithiianding  pe 
rilh.    (iij  it  enervates  and  obfeures  the  love  and 
grace  that  mine  in  it-;  for  it  makes  drill  to  call, 
away  the  iove  ana  grace  of  it  to  reprobates,  and 
fp  catt  pearls  to  twine.     (3.)  It  oblcures  the  free- 
dom 01  it,  which  kythts  in  iiis  taking  of  one,  and 
refufing  another,   as  it  is,  Rom.  9.  1 1 ,  12.  ±he 
children  not    being  yet  Bom,  and  having  done, 
neither  good  nor  evil,  that  the  purpofe  of  God  ac- 
cording  to  election  might  Jiand,  not  of  works, 
but   if  him  that  calkth,  it  voas  faid,  ihe  elder 
Jhall  ftrve  the  lounger ;  as  it  is  written,  Jacob 
have  J  loved,  and  Elan  have  J  hated.  (4.)  It  ob- 
feures the  juftice  of  it,  if  he  ihould  buy  all,  and 
yet  get  but  iome  .*  For  it  being  the  defign  of  God 
to  inflict  on  Chrift  the  curfe  that  was  due  to  fin- 
ners,  and  to  fpare  them  ;   it  this  Ihould  be  the 
remit  of  it,  that  many,  for  whom  he  died,  and 
took  on  him  the  curfe,  ihould  periih,  he  ihould 
get  but   lome  of    thefe  whom  he  bought,  and 
juftice  ihould  twice  exact  fatisfaction  for  one  and 
the  tame  debt;  once  of  the  Surety, and  again  of  the 
principal  debtor  that  perifheth.    Whereas,  when  • 
Chrift  becomes  Surety,  they  arefet  free  for  whom 
he  was  Surety;  and  it,is  juftice  tha't  it  ihould  be 
fo.     We  do   the  rather  infitt  in  the  confutation 
of  this  error,  becaufe  this  is  a  time  wherein  it 
is   one  of  the  devil's   great  defigns,  which    he 
drives,  to  trouble  the  clear  fprings  of  the  gofpel, 
and  to  revive  this  error  amongft  the  reft;  and 
thereisiomethingof  it  in  thele  poor  fool  bodies, 
"who  fp  ak  Co  much  of  a  light  within,  as  if  all  were 
alike,    and   had   fom  thing,  which,   if  they  ufe 
well,  they  may  get  life  by;  This  error  always 
j    leaves  men  to  be  mailers  and  carvers  of  God's 
I    decree,  andoP  Chrift's  purpofeand  defign  in  the 
i    work  of  redemption,  and  fuipends  the  benefit  of 
!    his  death,  mainly,  if  not  only,  on  the  confent  of 
man's  free-will. 

A  2d  branch  of  this  error,  which  this  doctrine 
refutes,  is  that  which  is  vented  by  fome,  who 
are  not  profetTcd  enemies,  but  in  other  things 
deferve  well  of  the  Church  of  Chrift,  which 
therefore  ihould  be  our  grief  to  mention  ;  and  it 
is  this.  That  tho'  Chrifl  hath  not  (imply  purcha- 
ied  redemption  from  fin  to  all  men,  that  yet  he 
hath  taken  away  from  all  the  fins  of  that  firil  co- 
venant of  works,  as  if  there  were  (as  they  fay  j  no 
fin  for  which  men  ar .•  now  condemned,  but  the 
fin  of  infidelity,  or  unbelief.  But  this  is  dange- 
rous ;  for,  1.  If  this  be  true  that  Chrift's  death  is 
only  a  nrice  for  the  fins  of  the  elect,  then  there 
are  no  fins  of  others  reckoned  on  this  (core.  2. 
Jthalvetk ChriiVs  purchaie,  and  hardly  will  we 


VerfeS.^  i?5 

find  Chrift's  death  divided,   which  were  to  fay, 
tnat  he  hath   oo.i^ht  a  man  in  part  or  half  from 
wrath,    and  not    fthoilj  :  ^ucri   a   dividing  of 
C  nil,  and  halving  of  nis  death,  feems  not  con- 
fident with  tne  ilrain  or  the  gofpel  ;  for  as  there 
is  one  1  icrifi .e,  fo  there  is  one  account  on  which 
it  is  offered.    3.  It  teems  to  inter  a  good  and  fafe 
condition  to  all  them  that  die  without  finning 
againil  the  goipel,  and  fo  to  infants  born  out  of 
tlie  Church,  that  never  finned  againil  the  cove- 
nant of  grace  ;  and  it  pleads  much  for  themjthac 
never  ruard   the  gofpel,  yea  poffibly  for  all,   if 
they  be  not  obliged  to  believe  the  gofpel,  as  it's 
hard  to  fay  they  are  who  never  heard  of  it. .   4. 
There  are  many  in  hell  this  day,  who  know  and 
feel  this  to  be  an  untruth,  being  condemned  for 
fins  againil  the  covenant  of  works  ;  therefore  he 
undertook  not  their  debt,    nor  paid  for  them  :, 
And,  when  the  books  fhall  be  cail  open,  there 
will   be  many  other  fins  found  to  be  reckoned 
for,  than  iins  againil  the  gofpel.    Are  not  whore- 
mongers, adulterers,  murderers,  thieves,  $$V.  to 
reckon   for  thefe  fins  ?  It's  very  fad   that  fuch 
thngs  ihould  take  place  with  men  otherwise  ufe- 
ful,  But  as  in  other  things,  fo  in  this  hurtful; 
which  we  ihould  not  lpeak  of,  were  it  not  that 
they  are  fpread  abroad  in  books  wherewith  ma- 
ny may  be  leavened. 

-  A  3^  branch  of  the  error,  which  this  doctrine 
refutes,  is,  That  Chrift  died  conditionally  for 
all  hearers  of  the  goipel,  to  whom  he  is  conditi- 
onally offered  ;  and  this  is  alfo  vented  by  the 
fame  authors,  who  fay,  That  tho'  he  hath  not 
bought  all  men  abfolutely,  nor  died  to  procure  ■ 
life  abfolutely  to  them,  yet  that  he  did  fo  con- 
ditionally, and  upon  fuppofition  that  they  ihould 
afterward  believe  on  him  :  But  there  can  be  no 
conditional  fatisradtion  intended  here  ;  for,  1.  If 
refpedt  be  had  only  to  the  fins  of  the  elect  in 
Chrift's  undertaking,  then  none  is  had  to  the  iins 
of  all.  2.  If  the  Father's  acceptation  of  the  price 
beabfolute,  then  there  is  no  conditional  buying. 
3.  If  it  be  conditional,  then  he  fufpended  the  ef- 
fect of  his  death,  the  fatisfaction  tor  his  foul- 
travel,  on  man's  will ;  And  if  this  condition 
could  not  be  fulfilled  by  man,  then  it  is  an  un- 
wife  bargain,  and  nothing  of  it  may  fall  to  be 
fulfilled  ;  and  then  believing  is  no  fruit  of  grace. 
'  Again,  he  hath  either  bought  faith  to  them,  as 
he  hath  done  to  the  elect,  or  not ;  if  he  hath, 
then  they  reject  it,  and  fo  grace  is  not  efficaci- 
ous ;  if  not,  he  hath  bought  the  end  without  the  • 
midfes  leading  to  it  Or  thus,  If  it  be  condi- 
tional, it's  either  on  a  condition  that  they  can 
'  fulfil,  or  on  a  condition  that  they  cannot  fulfil; 
B  b  If 


mt6  Ifaiah^. 

If  it  be  on  a  condition  which  they  can  fulfil,  then 
it  .  •  s  grace  on  mens  free  will,  and  fufpends 
the  tl  ree  of  ele&ion  on  their  receiving  of 
Oirift  }  If  it  he  a  condition  that  is  in  their 
pow^r  to  fulfil,  then  either  Chrift  hath  bought 
that  conditio,  to  them,  or  not :  To  fay  that  he 
hath  not  bought  the  condition  of  faith,  it  will  in- 
fer a  Grange  afferi  on,  that  he  hath  bought  life, 
and  not  the  condition,  the  end,  and  not  the 
mids  ;  and  if  it  be  laid  that  he  hath  bought  it, 
it  cannot  be  faid  that  he  hath  done  it  fo  abfo- 
Jutely,  becaufe  they  neve  •  get  it  ;  or,  if  abfo- 
Jutely,  then  to  the  eleft  oi:ly,  in  whom  it  muft 
be,  and  is  in  due  time  -fulfilled  .*  And  fo  in  effe& 
at  refolves  in  this,  that  Ghrift's  purchafe  is  to  be 
bounded  and  confined,  (to  fay  fo}  to  the  ele&  on- 

There  are  fome  difficulties  and  objections  that 
will  readily  here  be  moved,  which  we  will  not 
enter  upon,  only  for  preventing  of  miftakes  :  It 
ftandsin  the  way  of  fame  to  hinder  their  believ- 
ing, as  they  fuppofe,  that  Chrift:  hath  died  for 
fome,  and  not  fpr  all ;  and  they  know  not  if  they 
be  of  that  final  I  number.  If  we  were  to  fpeak  to 
fuch,  we  would  fay,  i.  God  hath  not  ele&ed  all, 
and  fo  who  knows  if  he  hath  ele&ed  them  ?  And 
be  will  not  fave  all,  and  who  knows  if  he  will 
fave  them  ?  And  fo  the  doubt  will  (lick  (till,  if 
folks  will  thus  break  in  upon  God's  fecret  will 
and  purpofe,  which  belongs  not  to  them.  2. 
Chrift's  death  for  you  is  not  the  formal  ground 
not  warrant  of  your  faith,  nor  yet  of  the  offer 
«f  the  gofpel,  but  the  Lord's  will  warranding 
you  to  believe,  and  calling  for  it  from  you,  and 
bis  commanding  you  to  reft  upon  Chrift  for  the 
attaining  of  righteoufnefs,  as  he  is  offered  to  us 
an  the  gofpel :  We  are  invited  by  his  command 
and  promife,  and  we  are  not  firft  called  to  be- 
lieve that  Chrift  died  for.  us,  but  We  are  called 
Jirft  to  believe  in  him  that  is  offered  to  us  in  the 
gofpel,  that  is  our  duty  ;  and  folks  are  not  con- 
demned, becaufe  Chrift  died  not  for  them,  but 
becaufe,  when  he  offered  the  benefit  of  his  death 
and  fufferings  to  them,  they  flighted  and  reje- 
cted it :  We  are  to  look  firft  to  what  Chrift  cal- 
leth  to,  and  not  to  meddle  with  the  other,  to 
*vit,  whom  Chrift  minded  in  his  death,  till  we 
have  done  the  firft.  The  word  bids  all  believe, 
that  they  may  befaved  ;  and  fuch  as  neglect  this 
•command,  will  be  found  difobedient.  3.  Tho' 
•Chrift  hath  not  died  for  all,  yet  all  that  flee  unto 
Jiim  by  faith,  fhall  be  partakers  of  his  death  ; 
"«*l  from  this  ye  fhould  rtalon,  and  nut  from 


VerfeS.    m  5erm.  33. 

his  intention  in  dying  •  If  ye  come  not  to  him, 
ye  cannot  have  ground  to  think  that  he  died  for 
you  ;  but  if  you  go  to  him  by  faith,  ye  may  ex- 
pect that  he  will  pray  for  you,  and  owrn  you  for 
believers.  Chrift  cafts  in  that  word,  J-obn  17. 
They  have  believed  thy  word;  as  well  as  that  o- 
ther,  Thine  they  were,  and  thou  gavefl  them  mei. 
And  if  we  put  thefe  two  together,  the  one  will  be' 
found  as  fure  a  ground  of  confolation  as  the  o- 
ther  ;  but  it  were  but  a  poor  comfort  to  fay, 
that  Chrift  died  for  all,  and  yet  that  they  may 
all,  or  moft,  or  many  of  them,  perifh  for  all  that. 

The  id  Ufe  ferves  to  ftir  them  up  to  thank- 
fulnefs  for  whom  Chrift  hath  fatisiied,  and  who 
are  fled  for  refuge  to  him:  If  there  be  any  here 
to  whom  Chrift  hath  manifefted  fuch  lore,  that 
they  can  fay  he  hath  loved  me,  and  given  him- 
felf  fox  me  ;  O  how  are  ye  obliged  to  wonder 
and  blefs  him  !  greater  love  than  this  cannot  be  ; 
and  it  fhould  warm  your  hearts  with  love  to 
him  the  more,  when  ye  refleA  on  God's  defign 
upon  you  in  particular  in  the  covenant  of  re- 
demption. 

Ufe  id.  If  Chrift  intended  his  death  and  fuf- 
ferings only  for  behoof  of  the  elect ;  Then,  as 
becaufe  few  come  to  heaven,  all  fhould  be  the 
more  diligent  ;  fo,  becaufe  Chrift  died  not  for 
all,  every  one  fhould  aim,  in  God's  own  way* 
to  have  it  made  fure  to  himfelf  that  Chrift  died 
for  him,  and  fhould  be  the  more  watchful  and 
diligent  to  make  his  calling  and  election  fure  5 
becaufe,  as  it's  not  all  that  are  ele&ed,  fo  it's  not 
all  that  are  purchafedby  Chrift's  death.  Redemp- 
tion is  fure  in  it  felf,  and  free  grace  kythes  con- 
fpicioufly  in  it  ;  yet  wifdom  and  fovereignty 
do  alfo  appear  in  this,  that  it's  not  of  all :  there- 
fore ftudy  ye  to  make  it  fure,  by  fleeing  to  Chrift  - 
by  faith,  and  by  the  ftudy  of  holinefs  and  mor-' 
tification,in  his  ftrength,  and  through  the  power 
of  his  death,  which  will  be-aproof  of  your  inte- 
reft  in  it:  This  were  much  more  fuitable,  than' 
to  be  quarelling  with  God's  decrees,  as  fome  are 
broughtin,  Rom.  9.  19.  Why  doth  he  find  fault  * 
Who  hath  refifled  his  will  ?  To  whom  the  a- 
poftle  anlwers,  Who  art  thou  that  replieft  againfl 
Gtd  ?  It  becomes  you  not  to  difpute  with  God,* 
but  to  feek  with  more  folicitude,  and  with  ho- 
ly and  humble  carefulnefs  to  make  the  matter  fure 
to  your  felves  :  We  may  well  raifeftorms  by  our 
difputes,  but  fhall  come  to  no  peace  by  them  ; 
this  can  only  be  come  at,  by  fleeing  to  the  bopo 
fei  before  us, 

SERMON 


"7 


SERMON    XXXIV. 

Ifaiah  liii.  o.  And  hetnade  his  grave  with  the  wicked,  and  with  the  rich  in  his  death  \  becaujc  k& 
bad  done  no  violence,  neither  was  any  deceit  in  his  ntwth. 

a  di/Ference  betwixt 


EVery  paifage  of  our  Lord's  way  in  profecu- 
ting  the  work  of  redemption  hath  (ome- 
what  wonderful  in  it :  We  heard  of  feveral  of 
them,  efpecially  in  his  humiliation,  how  very 
low  the  bleffed  Cautioner  condefcended  to  come 
for  relief  of  the  captivity  ;  how  he  was  put  to 
wreftle  and  fight,  and  what  great  ftrengths  or 
ftrong  holds  he  was  put  as  it  were  to  take  in: 
There  is  one  ftrong  hold  (to  fpeak  Co)  not  fpo. 
Hen  of  as^'et,  which  mud  alio  be  ftormed,  and 
the  fortifications  of  it  pulled  down  by  the  Me- 
diator, and  that  is  the  grave.  The  prophet  tells 
us,  that  as  he  declined  net  death,  fo  neither  did 
he  decline  the  grave ;  ibut  as  he  was  cut  off  cut 
ef  the  land  of  the  living,  as  a  wicked  man  in 
the  account  of  men,  fo  in  the  account  of  men  he 
was  taken  down  from  the  crofs  with  the  thieves, 
and  buried  in  the  grave  as  one  of  them. 

I  fhall  not  trouble  you  with  diverfity  of  inter- 
pretations, but  fhall  only  hint  at  two  things,  for 
your  better  underftanding  of  the  words,  in 
which  the  difficulty  lyeth  ;  The  \fi  is  this, 
Whether  doth  this  relate  to  his  humiliation  only, 
or  to  his  exaltation,  or  to  both  ?  for  it  cannot  be 
reafonably  thought,  but  his  being  buried  with 
the  wicked,  is  a  piece  of  his  humiliation  ;  to 
make  it  only  an  evidence  of  his  humiliation, 
feems  not  to  (land  with  the  next  part  of  the 
••words,  becaufe  he  had  done  no  violence,  &c.  which 
is  a  caufal  reafon  oPthat  which  goeth  before  : 
But  weanfwer,That  there  may  be  here  arefpe& 
unto  both  ;  the  firft  words  refpedt  his  humilia- 
tion, comparing  them  with  the  truth  of  the  hi- 
ftpry,  as  it  is  fet  down,  Matth.  chap.  27.  where 
it  is  clear  that  he  was  deftinate  in  the  account  of 
men,  and  by  their  appointment,  to  be  buried 
with  wicked  men  ;  for  they  thought  no  more  of" 
him  than  if  he  had  been  a  wicked  man.  The  next 
words,  And  with  the  rich  in  his  death,  look  to 
his  exaltation,  and  the  meaning  of  them/is^  that 
however  he  was  in  the  account  of  men  buried 
with  thieves,  and  laid  in  the'graveasa  malefa- 
ctor or  wicked  man  ;  yet  in  God's  account,  and 
by  his  appointment  and  overruling  providence, 
it  was  otherwife  ;  for  he  put  a  difference  be- 
twixt him  and  others,  and  gave  him  a  honou- 
rable burial  with  the  rich  :  tho  he  was  defigned 
by  men  to  bebruied  with  thieves,  yet,as  we  have 
it,  Mat.  27.  57.  jofeph  ^Arimathea  we#f  to  Pi- 
late, and  begged  his  body,  and  wrapped  it  in 
elean  linen,  and'  laid  it  in  a  new  tcmb  ;  which 
in  God's  providence  was  foordered,both  to  ihew 


him  and  thofe  thieves,  an<£ 
alfoto  declare  that  he  was  innocent,  as  the  reafort 
fubjoined  tells,  Becaufe  he  had  dene  nevioknee, 
neither  was  any  deceit  in  his  mouth  ;  and  to  make 
way  for  the  clearing  of  his  refurre&ion,  he  being 
buried  in  fuch  a  remarkable  place,  where  never 
man  had  been  buried  before. 

So  then  the  fum  of  the  words  is  this,  He  was 
humbled  in  coming  to  the  grave,  and  in  mens 
account  and  deftination  was  buried  as  a  wicked 
man;  yet  by  God's  decree  and  providence  it 
was  10  ordered,  that  tho'  he  was  poor  all  hisdavs, 
he  had  a  honourable  burial,  fuch  as  rich  men  ufe- 
to  have,  becaufe  he  hath  dene  no  violence,  nei- 
ther was  there  any  deceit  in  his  mouth'.  God'will 
not  have  it  going  as  men  defigned,  but  will  have 
him  honourably  buried  and  laid  in  the  grave, 
that  thereby  there  might  be  the  greater  evidenco 
of  his  innocency,  and  a  more  full  clearing  and 
confirmation  of  the  truth  of  his  refurreftion. 

What  is  rendered  death  here  in  our  tranflati- 
on,is  deaths  in  the  plural  number  in  the  Hebrew? 
to  ihew  the  greatnefs  and  terriblenefs  of  th© 
death  which  he  underwent,  and  the  fore  fpiritu- 
alas  well  as  bodily  exercife  that  he  was  put  unto, 
at,  and  in  his  death  ;  fo  that  it  was  a  complica- 
tion of  many  deaths  in  one,  and  at  once,  .which 
he  fuffered.  2.  Where  it's  faid  in  our  tranflati- 
on,  that  He  made  his  grave  ;  in  the  original  it 
is,  he  gave  his  grave  with  the  wicked  :  So  that 
the  pronoun  He,  may  be  rr.eaned,  either  of  the 
Father  his  giving,  or  it  may  be  understood  of  the 
Mediator  himfelf  his  giving;  and  fo  the  meaning 
is,that  it  came  not  to  pafs  by  gusfs  on  God's  fide, 
but  washy  him  well  ordered  ;  and  upon  the  Me- 
diator's iide  it  fets  out  his  willingnefs  to  go  to 
the  grave,  and  his  having  an.  overruling  hand, 
as  God,  in  his  own  death  and  burial ;  as  he  faith, 
John  10.  18.  No  man  taketh  my  life  from  me, 
but  I  lay  it  down  cfmyfelf:  His  death  and  bu- 
rial were  determined  and  well  ordered,  as  to  all 
the  cireumiiances  of  both,  by  a  divine  decree,and 
by  an  overruling  hand  of  providence  ;  and  this 
agrees  well  with  the  reafon  fubjoined,  becaufe  he 
willingly  condefcended  to  die  •,  God  put  a  diffe- 
rence betwixt  him  and  others,  as  is  clear  in  that 
oi~John  10. 17.  Therefore  dcth  my  Father  love  me, 
becaufe  Hay  down  my  life  for  myJJjeep.  The  verfc 
hath  two  parts,  (1.)  Something  foretold  conced- 
ing the  Mejfiah,  and  that  is,  That  he  flail  mats 
er give  fris  grays  with  the  wicked)  and  with  the 
B  b  2  risk 


X%%   •  Ifaiah  ^.^ 

c/f&  «*  £/*  <^<xf&.  f  2.)  There  is  a  reafon  fub joi- 
ned, efpecially  to  the  laft  part,  taken  from  his 
innocency,  and  from  the  difference  that  was  in  his 
life  betwixt  him  and  all  men  in  the  world,  that 
therefore  God  put  a  difference  betwixt  him  and 
them  in  his  death  and  burial; 

Fi*ft  then,  This  point  of  do&rine  is  implied 
here,  'That  coming  to  the  grave  is  a  thing  com- 
*  inon  and  certain  to  all  men.5  I  mean ,  that  death,  < 
or  a  (late  of  death,  and  to  be  in  the  grave,  in  an 
ordinary  way,  is  common  to  all  men  ;  and  who- 
ever wants  the  privilege  of  burial,  their  conditi- 
on in  that  refpeft  is  rather  worfe  than  better.  It's 
fupponed  here,  that  wicked  men  come  to  the 
grave,  therefore  our  Lord  is  faid  to  make  his 
grave  with  tbem ;  and  it  is  alio  iuppofed,  that 
rich  men  come  to' the  grave,  therefore  it's  faid, 
And  with  the  rich  in  his  death  :  That  which  So- 
lomon hath,  E&cl.  8.  8.  of  death,  may  well  be 
applied  to  the  grave ;  There  is  no  man  that  hath 
■power  over  the  fpirit  to  retain  it,  neither  hath 
be  power  in  the  day  of  death ;  and  there  is  no 
di [charge  in  that  war-,neither  Jball  wickednefs  de- 
liver thefe  that  are  given  to  it :  The  moil  power- 
ful wicked  man  cannot  prevail  over  it,  nor  is 
he  able  to  refill  and  withlland  it;  thefe  who 
conquer  moft  of  the  world,  are  conftrained  at 
length  to  be  content  with  fomc  few  foots  of 
ground,  and  their  bodies  turned  into  dull:.  Joby 
in  the  id  chapter  of  his  book,  fpeaks  of  it  as  com- 
snan  to  al],  to  rich  and  poor,to  high  and  low,  to 
She  king  and  the  hegger,all  are  there  in  one  cate- 
gory ;  If  any  were  freed  from  it,  it  would  readi- 
ly be  rich  men  ;  but,  as  it  is,  TfaU  49.  6,  7.  their 
xiches  will  not  be  a  ranfom  for  them  :  They  that 
trufl,  in  their  wealthy  and  boafl  t hem fe Ives  in 
3be  multitude  of  their  riches ,  none  of  them  can 
ky  any  means  redeem  his  brother,  nor  give  to 
^God  a  ranfom  for  him  ;  lb  precious  is  the  foul, 
that  the  redemption  of  it  ceajes  for  ever.  Amongfl 
*U  mortals,  there  is  none  that  can  buy  himfelf 
$rom  coming  to  the  church-yard,  or  from  com- 
ing to  the  grave  ;  but  were  he  never  fo  rich  and 
honourable,  he  mult  be  laid  in  a  hole,  as  well  as 
ahe  poor  man  ;  the  bravefl  and  bed  gilded  tomb 
as-  but  a  grave  :  That  fentence  pail;  by  God 
aiull  (land  and  will  ftand,  Duft  thou  ait,  and  to 
duft  thou  Jl)alt  return)  the  tranflation  of  Enoch 
*nd  Elias,  who  did  not  fee  death,  doth  not  alter 
«he: common  rule,  tho'  it  fiiew  the  fovereignty 
<and  power  of  God,  what  he  can  do. 

Ufe  u  O  think  more  on  death  and  one  the 
§rave  !  thefe  fare  would  be  much  more  profitable 
iub>?A5  of  thoughts  than  many  things  which  our 
'thought?  run  ordinarily  on:  It's  appointed  fcr> 
w<tv»QHte  to  die,  and  thereafter  comctk  the  \udg- 


Verfe  9.  Serm.  la- 

ment. As  we  walk  over  and  tread  on  the  grave 
of  others  now,  fo  iome  will  be  walking  over  and 
treading  on  ours  ere  long;  and  within  a  few. 
years  our  bodies  will  be  turned  into  dull,  and 
our  duft  will  not  be  known  from  the  dull  of  o- 
thers  that  lived  before  us  :  It  were  good  to  have 
the  faith  of  this  more  rooted,  and  that  we  did 
meditate  more  frequently  and  ferioufly  on  it. 

Ufe  2.  ■  It  reproves  the  pride  of  men  and  wo- 
men, and  their   lulling  after  earthly    vanities  : 
When  death  and  the  grave  come,  where  will  all 
their  brave  houfes,   and  clothes,  and  well  drefl 
beds  be  ?  and  what  will  become  of.  your  filver 
and  gold  ?  Thefe  things  will  not  go  to  the  grave 
with  you:  As  ye  brought  nothing  into  the  worid, 
fo  it's  certain  that  ye  fhall  carry  nothing  out  of 
it;  the  confideration  whereof  would    be  a  re- 
(Iraint  and  aw-band  to  mens  exorbitant  deilres. 
The  time  is  coming,  when  fix  or  fevenfoot  in 
length,   and  two   or  three    foot  in  breadth,  of 
ground,  will  ferve  the  richefl  and  moil  honou- 
rable ;  and  within  a  few  years,  the  lord  provoll's 
dull  will  not  be  known  from  the  duft  of  the  poor 
body  that  got  fhare  of  the  common  contributi- 
on ;  the   dull  of  both  will  be  alike :  Drels  and 
pamper    the  body  as  ye  will,  that  beauty   will 
not  abide    with  you ;  wherefore  then  ferves  all 
this  pride,  vanity  and  bravity,  feeing  a  very 
little  while's  time  will  lay  it  all  in  the  dull,  and 
when  all  our  proje&s  will  take  an  end  ?  as  Job 
faith,  Chap,    17.  My  purpofes  are  broken,   and 
what  did  break  them  oflfr'  The  grave  (faith  he) 
is  waiting  for  me ;  I  have  faid  to  corruption,  to 
the  rottennefs  of  the  earth,  Thou  art  my  mother.} 
and  to  the  worms,  Te  are  my  brother  and  fifters  : 
They  and  I  mull  ly  together.     Thefe  that  now 
cannot  get  their  beds  made  fine  and  foft  enough,, 
the  worms  and  they  will  ly  together  ere  long 
in  the  grave;  the  chell  or  coffin  will. not  be  fa 
clofebut  they  will  win  in,  nay,  they  will  breed 
in  their  own  bodies  :  'Do  we  not  fee  this  daily  ? 
Were  it  not  then  good,  that,  when  ye  are  going 
to   the  burials  and  graves  of  others,  ye  were 
thinking  on  your  own  lying  down  in  the  grave  ? 
and  what  will  be  your  thoughts,  in  that  day,  of 
all  things  in  this  world  ?  if  dead  corples  could 
fpeak  out  of  their  graves,    they  would  preach 
(harp  warning  to  them  that  are  alive,  and  would 
fay  to  fuch  as  are  carrying  them  thrther,  Beware 
of  putting    off  thoughts  of  death,  and   of  the 
grave.  Tho' this  be  a  common  point  of  truth, yet 
few  walk  fuitably  to  it ;  but  we  are  generally  in 
our  practice,  as  if  it  were  not  a  truth,  no  more 
minding  death  and  the  grave^  than  if  we  were  e- 
ternally  to  live  here. 

Uf$: 


^erm.  34.  J  fa:  ah  53. 

Ufe  3.  \s  this  fhould  make  folks  fober  in  pro- 
fperity,fo  it  lhouid  make  them  patient  inadverfi- 
ty:  A  little  timj  will  make  usa;l  equal;  and  what 
is  the  matter  what  oui  condition  be,  if  our  peace 
be  made  fare  with  God  ?  Heathens  may  ihame 
many  o^  us  that  are  profefling  Chriltians,  who, 
by  the  confederation  of  death, have  been  brought 
to  be  much  more  fober  in  their  carriage,  than 
alas  many  of  us  are. 

2dly,  Obferve,  6  That  the  Mejfiab  behoved  to 
ccome  to  the  grave  and  be  buried'.  It  was  lb  de- 
figned,  foretold,  and  fore-prophefied  of  •,  He 
made  bis  grave  with  the  wicked,  and  with  the 
-rich  in  his  death.  Hence  the  apoftle,  Atls  2.  30. 
citing  Pfal.  16.  8.  gathers,  that  as  there  was  a 
neceffity  of"  his  being  in  the  grave,  (o  there  was  a 
neceffity  of  his  refurre&ion  out  of  it,  becaufe  he 
fhould  not  fee  corruption  in  it 'y  His  foul  was  net 
left  in  hell,  or  in  the  grave,  neither  did  his  flefh 
fee  corruption:  And  in  all  the  evangelifts  it's  clear, 
that  after  death  he  was  remarkably  laid  in  the 
grave,  and  very  particular  and  1'pecial  notice  is 
taken  of  it.  Tak^  here  ihortly  fome  few  reafons 
of  this  neceflity  according  to  the  Lord's  appoint- 
ment, and  no  further:  The  ifl  whereof  is  this, 
That  the  unftainednefs  and  purity  of  divine  ju- 
ftice may  appear  ;  and  that  therefore  the  com- 
pleatnefs  and  perfe&ion  of  his  fatisfa<ftion,as  Me- 
diator, to  the  juftice  of  God,  may  be  confirmed: 
If  he  had  not  been  buried,  it  might  have  been 
queftioned,  whether  that,  which  folk  fufrer  after 
death  be  a  reality  or  not ;  but  his  three  days  ly- 
ing in  the  grave,  is  a  greater  evidence  of  the  un- 
ftainednefs and  purity  of  juftice,  and  of  its  im- 
partiality, than  the  imprifoniftg  of  many  crea- 
tures for  many  thoufands  of  years  would  have 
been  :  This  fliews  him  to  be  a  juft  God,  when 
iinners'Cautioner  is  not  only  .purfued  to  cjeath, 
but  to  the  grave  ;  and  therefore  this  is  always 
accounted  the  lowed  part  orftep  of  his  fufFerings. 
"  And  in  the  Creed,  his  depending  into  hell,  is  fpo- 
ken  of,  which  in  our  excellent  Catechiim  is  ex- 
pounded to  be  his  continuing  under  the  power  of 
death  for  a  time.  2.  It  is  much  for  the  mani- 
feftation  of  the  great  love  of  God,  and  of  the 
rich  condefcending  grace  of  the  Mediator,  who 
is  not  only  content  to  die,  but  to  be  laid  in  the 
grave,  and  to  fuffer  death  to  have  a  kind  of  domi- 
nion over  him  for  a  time  ;  fo  that,  as  death  had 
power  to  feparate  his  foul  from  his  body,  fo  it 
prorogates  that  power  during  his  being  in  the 
grave  ;  His  enemies,  as  it  were,  cry,  Take  him 
up  now  ;  and  theyfeal  the  ftone,andfet  at  watch 
to  keep  him  in  the  grave.  3.  It's  for  the  confola- 
tion  of  the  believer,  and  ferves  mightily  to 
ftrerrgthen  him  againft  the  fear  of  death  and  tbr 


Verfe  9.'  189 

grave  ;  fo  that  the  believer  needs  not  be  afraid 
of  d  ath,  but  may  ly  down  quietly  in  the  grave, 
becaufe  it  was  Ch  rift's  bed,  warmed  (to  lay  lb) 
by  him,  he  was  there  before  him:  And  the  grave 
is  now  to  the  believer  no  part  of  the  curie, 
more -than  death  is  ;  the  grave  will  not  fwallaw 
him  up  with  a  (ore  of  dominion  and  right,  as  it 
doth  the  reprobate.  4.  It  lerves  to  confirm  the 
truth  of  the  refurre&ion  of  Chrift,  more  than 
if  he  had  never'been  in  the  grave,  as  the  apoftle 
proves,  1  Cor,  1 5.  from  the  beginning  to  the  clofe, 
even  till  he  come  to  that,  0  death  I  where  it 
thy  fling  ?  0  grave  !  where  is  thy  victory  f  Our 
Lord,  by  dying  and  being  buried,  hath  delive- 
red his  people  from  both  :  As  neither  a  great 
ftone,  nor  a  leal  put  on  it,cou!d  keep  him  in  the 
grave,  but  that  he  rbfe  again  the  third  day  ;  fo 
nothing  will  be  able  for  ever  to  keep  believers 
at  under  ;  And  as  he  died  to  difarm  death,  fo 
his  entring  in  the.grave,was  to  difarm  the  grave, 
and  to  open  a  door  for  believers  to  come  thorow 
it,  by  his  power  who  was  dead  and  laid  in  the 
grave,  but  now  is  rifen  and  alive  for  evermore. 
The  Ufes  are,  1.  To  fh.ew  the  full  conformity 
and  agreeablenefs  that  is  betwixt  what  was  fore- 
told of  the  Mefftah ,and  what  is  fulfilled  ;  and  fo 
ferves  to  confirm  our  faith  in  this,  that.he  is  the 
true  Mejfiab, who  was  crucified,dead  and  buried: 
This  is  one  of  the  articles  of  our  faith,  foretold 
by  Ifaiah,  now  fulfilled  and  recorded  to  be  foin 
the  gofpel.  2.  It  fhews  the  feverity  of  juftice, 
that  when  any  perfon  is  made  liable  to  the  lafh  of 
it,  were  it  but  as  cautioner,  it  will  exaft  of  him 
fatisfa<5Hon  to  the  uttermoft  :  Therefore,  when 
Chrift  enters  himfelf  our  Cautioner,  it  not  only 
exacts  death,  and  purfues  him  till  he  give  up 
the  Ghoft,  but  after  death  purfues  him  to  the 
grave  ;  it  will  needs  have  the  fatisfa&ion  of  the- 
Mediatbr ;  and  he  yields  to  it,fo  as  to  lay  himfelf 
by  as  a  dead  man.  O  what  a  revengeful  thing  is 
juftice,  when  a  iinner  muft  anfwer  to  it  1  When 
the  Mediator  was  fo  purfued  by  it,  what  will  it- 
do  to  others,  who  are  out  of  him  ?  Here  we  may 
apply  that  word,  D aught ers  of  Jerufalem,  weep 
not  forme,  but  weep  for  your  felves  and  your 
children  ;  if  it  be  done  fo  to  the  green  tree,what 
JJjall  be  done  to  the  dry  ?  When  the  fire  of  the 
vengeance  of  God  ffiall  kindle  that  lake  that" 
burns  with  fire  and  brimftone,  and  when  finners- 
fhall  be  caft  into  it,  as  fo  many  pieces  of  wood, 
or  as  fo  many  pieces  of  dry  fticks,  what  will  be 
their  condition  ?  It  were  good  in  time  to  f  ear" 
falling  into  the  bands  of  the  living  God,  which1 
is  indeed  a  moll  fearful  thing,  Heb.  10*  3I-- 
3»It  fliews  the  believer's  obligation  toGod^.thav 


190  Jfaiah    ^3. 

.fo  fully  provided  a  fatisfa&ion  for  him,  and  hath 
furnifhed  him  with  fuch  a  ground  of  confoiation; 
beiide  what  is  done  for  the  latistying  of  juftice 
(which   is  the  great  confoiation)  there   is  here 
ground  of  coniolation  against   all  crones,   pain, 
licknefs,  death  and  the  grave  ;  •  there  is   not  a 
ilep  in  the  way  to  heaven,  but  our  Lord   hath 
gone  it  before  us  :  We  have  not  only  a  Media- 
tor that  died,  but  that  was  buried  5    and  O  but 
tins  is  much,  when  believers  come  to  think  on 
their  going  to  the  grave  !  Will  it  devour  them, 
or  feed  upon  them  for  ever  ?  No,  he  hath  muz- 
led  it,  to  fay  fo  ;  they  reft  in  their  graves  as  in 
a  bed,  their  bodies  being  united  to  him,    and 
their  dud  mull  be  counted  for  :  it's  true,the  bo- 
dies of  the  reprobate  muft  be  railed  up,  yet  up- 
on another  account,  and  rot  by  vertue  of  their 
union  with  Chrift,  and  of  Chrift's  vi&ory  over 
death  in  their  {lead,  as  believers  are.  In  a  word, 
they  have  many  advantages  that  haveChrilhand 
they  have  a  miferable  life,  a  comfortlefs  death, 
and  a  hard  lying  in  the  grave,  that  want  him-: 
Therefore,  as  the  ihort  cut  to  have  a  happy  life, 
and  a  comfortable  death  and  burial,and  the  grave 
fanitified  to  you,  Geek  to  have  your  intereil  in 
Chrift  made  fure  ;  then  all  things  are  yours,  and 
particularly  death  and  the  grave,  which  will  be 
as  a  box  to  keep  the  particles  of  your  dull,  till 
it  reftore  them  faithfully  to  Chrift,  to  whom  it 
muft  give  an  account.  But,as  for  you  that  flight, 
and  misken  Chrift,  ye  have  a  dreadful  lot  of  it, 
no  intereft  in  Chrift  living,  no  union  with  him 
in  the  grave,  nor  at  the  refurreftion  ;  and  if  ye 
did  but  ferioufly  confider  that  ye  will  die,  ye 
would  alfo  con/Ider  that  it's  good  dying  and  being 
ing  in  the  grave  with  Chriil,  and  that  it's  a  wo- 
ful  thing  to  be,  and  to  be  in  it,  without  him. 

idly,  Obferve,  'That  all  the  fufferings  of  our 
c  Lord  JefusChriil,to  the  leaft  particular  circum- 
1  dance  of  them,  were  ordered  of  God,  and  be- 
•  tore-hand  determined  and  concluded  upon^none 
of  them  came  by  guefs  upon  him  :  That  he 
fhould  fuffer  and  die,  and  what  fort  of  death  he 
(hould  die,  and  that  he  fhould  be  laid  in  the 
grave,  all  was  before  concluded  and  determined. 
When  we  read  thorow  the  gofpel,it  were  good  to 
take  a  look  of  the  Old  tellament  prophecies  of 
the  covenant  of  redemption,  and  of  the  antient 
determinations  concerning  him^sPeter  doth>  Atls 
2.  27.  Him,  being  delivered  by  the  determinate 
sounfel  tf  God,  ye  have  rvitb  wicked  hands  cru- 
tified  ;  God's  foreknowledge  and  determination 
fixed  the  bounds,  and  laid  down  the  rule  ( to 
Ipeak  fo)  to  thefe  wicked  hands  in  the  crucify- 
ing of  him,  without  all  tincture  or  touch  of  cul- 
pable accefficn  to  their  £n  :  And,  in  looking  o- 


Verfe  9.  Serm.  34; 

ver  his,  fufferings,  we  would  call  to  mind,  that 
this  and  t  is  was  the  Lord's  purpofe,  and  that 
in  thefe  tufferings-,  and  in  every  part  and  piece 
of  them,  the  Mediator  is  telling  down  the 
price  that  he  undertook  to  pay  j  all  which  de- 
monstrates the  verity  of  our  Lord's  being  the 
true  Mejfiab. 

fitbljk  From  comparing  the  two  parts  of  the 
-firft  part  of  the  verfe  together,HV  made  his  grave 
with  the  wicked^s  to  the  eftimation  of  men,  ani. 
rvitb  the  rich  in  his  dtath,  in  refpect.  of  God's  or- 
dering it,  Obferve,  c  That  often  God  hath  one 
*  defign,  and  men  another  ;  and  that  God  will 
c  have  his  defign  to  ftand,and  infruftrably  to  take 
6  effect.  :'  When  fome  would  defign  fhame  to 
his  people,  he  will  have  them  honoured. 

The.  ifl  Ufe  ferves  to  comfort  God's  people, 
when  they  are  in  their  loweft  condition,  and 
when  their  enemies  are  in  higheft  power  ;  our 
Lord  is  driving  on  his  defign,  and  making  his 
and  their  enemies  to  fulfil  it  :  Pilate  and  the 
chief  priefts,  with  the  fcribes  and  Pharifees,  are 
putting  Chrift  to  death  ;  the  multitude  are  cry- 
ing, Crucify  him^nd  preferring  a  robber  to  him: 
But,  in  all  this,  they  were  fulfilling  what  God 
had  before  determined  to  be  done  ;  which  we  fay 
is  matter  of  great  confo!ation3both  as  to  our  own 
particular  ;afe,  and  as  to  God's  general  guiding 
of  the  world,  and  efpecially  of  his  Church  there- 
in :  There  is  nothing,  wherein  the  malice  of  men 
feems  to  be  mod  prevalent,  but  our  Lord  is 
dill  gaining  his  point  upon,  and  by  them ;  they 
are  all  the  while  executing  God's  determination, 
tho'  to  their  own  ruin. 

2.  See  here  an  exacl  correfpondency  betwixt  all 
the  circumstances  of  our  Lord's  fufferings,  and 
God's  determination,  and  a  concurrence  of  all  of 
them  for  the  promo ving  of  it,  in  the  hiftory  of 
the  gofpel  ;  A  bens  of  him  is  not  bnken.  When 
the  bones  of  the  two  thieves  crucified  with  him 
are  broken,  a  fpear  is  run  at  him,  and  bis  fide  is 
pierced,  when  they  are  not  pierced  ;  and  all  this, 
becaufe  it  was  prophefied  of  him-that  A  bone  of 
him  Jhall  not  be  broken  }ir\&  theyfhall  look  upon  him 
whom  they  have  pierced^and  when  it  comes  to  his 
burial,  Pilate  wots  not  what  he  is  doing,  when 
yet  he  is  fulfilling  the  Lord's  defign,in  giving  his 
body  to  a  rich  man  JcfepbotArimatbea,v,'hen  he 
asked  it  from.himto  be  buried  by  him,  whereby 
the  prophecy  in  the  text  is  fulfilled  ;  the  wicked- 
nefs  of  fome,  the  contingent  actions  of  others, 
and  the  ignorance  of  many,  concur  all  together, 
to  make  out  the  fame  holy  and  unalterable  defign 
and  purpofe  of  God. 
And  therefore,  3.  Let  us  day  our  faith  here, 

that 


5erm.  34.  Ifaiab  53. 

that  our  Lord  is  (lill  working  in  all  thefe  con- 
fufions  :  And  when  matters  are  turn'd  up-fide- 
down  to  humane  appearance,  our  bleffed  Lord 
is  not  nonpluflkd  and  at  a  ft  and  when  we  are  ; 
he  knows  well  what  he  is  doing,  and  will  make 
all  things  moft  certainly,  infallibly. and  infruftra- 
bly  to  work  for  his  own  glory,  and  for  the  good 
or  his  people. 

From  it  s  being  faid,  that  be  gave  bis  grave 
roitb  ttrewicked.as  holding  forth  Chrift'swilling- 
nefs  to  be  buried,  (as  he  la>*th  of  his  death,  Job. 
10.  17.  No  man  taketb  away  my  life  from  me.but 
Hay  it  down, and  take  it  up  ^aitfjObterve/That 
'  in  the  whole  performance  of  the  work  of  re- 
c  demption,  even  in  the  lowtft  and  moft  fhame- 
*  ful  fteps  of  it,our  Lord  was  a  moil  willing  Con- 
defcender/  He  gave  bit  grave  roitb  tbe  voided  5 
He  was  a  moft  free  and  willing  Undertaker  : 
When,  as  it  were,  the  queftion  was  put,  Who 
will  fatisfy  for  elecft  finners  r  He  comes  in,  and 
fays  (as  we  have  it,  Pfal.  4c.)  Lo,  I  ccme.  in  tbe 
volume  cf  tby  booh  it  is  written  of  me  J  delight  to 
do  tby  will,  0  my  God  ;  I  am  here,  Father,  as  if 
he  had  iaid,  I  offer  my  felr,  and  accept  of  the 
terms  heartfomly  and  delightfomly  ;  /  rejeiced, 
iaith  he,  Prov.  8.  2S.  in  tbe  habitable  parts  of  tbe 
earth,  befre  the  foundation  of  tbe  world  was 
laid,  my  delight  was  with  the  fons  of  men  :  So  if 
may  be  made  evident,  that  in  all  the  parts  of  his 
fufFerings,  and  in  every  ftep  thereof,  he  did  moft 
exa&ly,  and  alio  moft  willingly,  perform  what- 
ever was  carved  out  to  him;  he  preached,  and 
wrought  miracles,  and  did  all  with  delight,  as 
hlmielf  fays,  J-obn  4.  32.  It  is  my  meat  and  my 
drink  to  do  my  Father's  will,  and  to  fn'ijh  his 
Tocrk  ;  it  refreshed  him,  when  his  body  was  hun- 
gry and  faint,  to  be  carrying  on  the  work  of  re- 
demption, in  fpeaking  to  a  poor  ftraying  firmer* 
If  we  yet  look  a  little  forward,  we  will  find,  that 
lie  fo  longed  for  the  faddeft  part  of  thisexerciie, 
that  he  is  pained  till  it  be  accomplifhed,£tfjeei2. 
*)O.Jbave  a  baptifm  to  be  baptised  with, and  b:w 
am  Iftraitned  till  it  be  accomplifhed  ?  His  heart 
longed  fo  much  to  beat  it,that  he  would  approve 
nor  admit  of  nothing  that  might  ftand  in  the  way 
of  it;  therefore  he  rejefted  Peter's  advice  with 
holy  detertation,witha(?ef  thee  behind  me Satan ; 
he  knew  well  what  was  in  fudas\  mind,  and  yet 
would  not  divert  him,  but  bid  him  do  what  he 
was  about  quickly  *,  he  went  to  the  garden,  where 
be  was  known  to  refcrt,and  gave  his  enemies  op- 
portunity to  take  him,  and  would  not  furFer  his 
diiciples  to  draw  a  fword  to  oppofe  them  ;  when 
he  was  before  Pilate,he  would  not  open  his  m:uth\ 
wta*hewasJ»uiFtted/£<?£4vr6/jttB4)  U  tbe  j  mi- 
t£r3ajidbis  cheeks  tqhim  t  fat  plucked  off  the  hair  , 


Verfe  9.  ig\- 

and  bid  not  bis  face  from  fhame  and  fpittin*y 
becaufe  he  knew  what  was  aimed  at  in  all  this,' 
and  accordingly  faith,Afof.  20.20.Tbe  Son  of  mart 
eame  not  to  be  ferved,  but  to  ferve,  and  to  give 
bis  life  a  ranfom  for  many.  W  hen  his  holy  hu- 
mane nature  (carred  at  the  cup,  and  when  he  was 
thereby  put  to  pray.  Father,  if  it  be  poffible,  let 
this  cup  pafs  from  me,  he  fweetly  fubjoins,  But 
for  this  caufe  came  I  unto  this  b:ur  :  And  the 
nearer  it  came  to  his  death,  he  vented  his  defire 
after  it  the  more  #,  With  defire  have  1  defire d,hit\i 
he,  or  with  fpecial  deiire  have  I  defired,  to  eat 
this  paffver  witbycu  before  1  fuffer  ',  even  when 
he  was  to  eat«the  laft  pailbver,and  to  take  his  laft 
good-night,  and  to  be  in  readinefs  for  what  was 
coming.  \Y hat  could  have  been  the  mean  or 
motive  to  bring  it  about,  if  he  had  not  been  wil- 
ling ?  It  was  this  willingnefs  that  Jehovah  was 
pleafed  with, and  that  made  his  facrifice  to  fmtll 
fweetly  to  hisFather,wbo  levetb  a  cheerful  giver; 
And  it  had  never  been  fatisfa&ory,  if  it  had  not; 
been  willing,  but  extorted  ;  and  therefore  faith' 
he,  John  1 1.N0  man  taketb  my  life  from  me,  but  V 
lay  it  down  \  and  I  delight  to  do  tby  w;7/,Pfa!.4o. 

Ufe  \fi,  See  here  a  great  evidence  of  the  love 
of  God,and  of  the  Mediator  ;  behold  what  man- 
ner of  love  this  is,  that  when  it  was  not  requi- 
red, heihould  offer  and  freely  give  himlelf  to 
death,  and  to  the  grave  !  This  is  the  love  of  a 
Friend,  and  beyond  it,  that  he  ihould  have  fo 
loved  his  Church,  as  to  give  himfelf  for  her  to 
death,  and  to  the  grave  ;  well  may  he  fay,as  he ' 
doth,  John  15.  15.  Greater  love  hatb  no  man 
than  this,  &c. 

2dly,  It  fheweth  what  great  ground  of  confo- 
lation  and  encouragment  a  finner  hath,  that 
would  fain  be  at  Chrift,  to  believe  on  him,  and 
to  expedt  life  and  falvation  through  him  :  Our 
Lord  was  moft  willing  to  lay  down  his  life* 
and  to  come  to  the  grave  for  that  end  ;  and  is  it 
poffible  that  he  will  refufe  a  finner,  that  comes 
unto  him,  and  that  would  fain  ihare  in  the  be- 
nefit of  his  fufferings,  which  was  his  great  end 
in  differing  ?  This  one  thing,  to  wit,  the  wil- 
lingnefs that  he  had  to  furFer,  and  the  delight 
that  he  had  in  fufFering,  to  purchafe  redemption 
to  finners, may  be  as  a  ftrongeordial  toftrengthen 
the  heart  of  a  fwooning  finner,  and  a  great  mo*, 
tive  and  encouragement  to  come  forward  to  hirn. 
Thou  wilt,  it  may  be,  fay,  I  wot  not  if  Chrift 
loves  me  :  O  cenfider  thefe  fweet words,  R:m.^» 
10. 1/ be  died  fcr  us  while  we  were  yet  enemies  x 
how  much  more  frail  we  be  faved  by  bis  life  ? 
I  fhall  clofe  this  difcourfe  with  thefe  two  words, 
the  ift  whereof  is^  for  encouragement ;   If  there 

W 


194  Ifaiab  $3,    Verfe  9, 

be  anybody  body  here  that  would   fan    have 

Cnrit  s  love,  aid  partake  ot  his   death  \     take 

Courage,  feeing  our  Lord,  out   or  the  great  de- 

firc  he  bad  to  ptomove  theiaivation  ot  finners, 

gave  himjetf-  to  dcat/j,  and  to  the  grave,  will  he 

not  willingly  make  application  or' his  purchafe  to 

them  when  they  feck  it  r    That  he  was  willing 

to  undergo  all  this,  is  a  far  greater  matter  tuan 

to  welcome  a  linner  coming  home  to  him  ;  and 

if  he  did  ad  that  he  did  for  this  very  end,wi!l  he 

{land  on  it  when  it  comes  to  the  application  ? 

The  2d  word  is,That  this  is,and  will  be  a  ground 

of  conviction  to  all  who  think  little  of  our  Lord 


i>erm.  3$; 


JehiS.and  of  hislove;and  who  will  not  part  with 
a  bale;  uit  tor  him  and  who  will  not  make  choice 
of  him  but  will  rdulcrejeft,  undervalue  and  de-" 
ipife  him,  with  ah  that  he  hath  done  and  luffe- 
red;  it  will  exceedingly  aggravate  your  condem- 
nation, that  when  he  was  fo  wiling  to  die  for 
the  good  of  finners,ye  were  not  willing  to  live  for 
his  iatisiaftion.  Think  on  it,  O!  think  feri- 
ouily  on  it  :  T  hefe  things  are  the  truths  of  God, 
and  the  main  truths  of  the  gofpel,  that  ly  very 
near  the  ingaging  of  hearts  to  Chrift  ;  and  if 
iuch  truths  do  )  ou  no  good,  none  others  readi- 
ly will.     God  give  us  the  faith  of  them. 

SERMON    XXXV. 

Ifaiah  liii.  9.  And  be  made  bis  grave  with  the  wicked...  and  with  the  rich  in  bis  death  ;  becaufe  b§ 
bad  done  no  violence,  neither  was  any  deceit  in  bis  mouth. 


THis  is  a  mod  wonderful  fubje<&  that  we 
have  to  think  and  fpeak  of,which  concerns 
the  fufferings  that  our  bleffed  Lord  was  pleafed 
to  undergo  for  Tinners:  And  this  makes  it  to  be 
the  more  wonderful;  when  we  confider  what  he 
"Was" made,  and  what  his  carriage  was;  He  was 
numbred  with  the  tranfgreffors,  and  gave  his 
grave  with  the  wicked  ;  and  yet  he  hath  this 
tellimony,  that  there  was  no  violence  in  his 
hands,  nor  any  deceit  in  his  mouth.  He  was 
a  finlefs  Mediator,  not  only  before  men,  but 
before  God. 

Thefe  words,confIdered  in  themfelves,hold  out 
a  little  fum  and  fhort  compehd  of  a  holy  walk, 
mod  perfectly  and  exactly  fulfilled  in  the  conver- 
fation  of  Jefus  Chrift  ;  He  bad  done  no  violence^ 
or  there  was  no  violence  in  his  hands,  that  is, 
there  was  no  finfu!  deed  contrary  to  the  law  of 
God  in  all  his  practice  and  walk  ;  And  there  was 
no  deceit, ar  guile,  in  his  mouth,  that  is,  no  finful 
or  deceitiul  expreffion  :  In  fum,  neither  in  deed 
nor  in  word  was  there  fin  in  him;  he  did  wrong 
to  none  by  his  deeds,  and  he. deceived  nobody 
by  his  words.  This  guile  or  deceit,  as  it  looks 
to  the  firft-  table  of  the  law,  impor.ts,that  there 
was  no  falfhood  nor  corrupt  doctrine  in  his  mi- 
niftry  ;  he  did  not  beguile  nor  leduce  the  fouls 
of  any,  in  leading  them  wrong  :  And  as  it  looks 
to  the  fecond  table  of  .the  law  more  immediately, 
it  imports,  that  he  was  fincere  and  upright, that 
there  was  no  deceit, .  no  violence  or  diifembling 
in  his"  carriage  ;  fo  that,  whether  we  look  to  him 
as  God's  publickServart  in  the  miniitry,  or  to 
him  in  his  private  walk,  he  was  compleatly  in- 
nocent, and  without  all  fin,  as  the  word  is.  iPcf. 
2.  22.  Who  did  no  fin,  neither  was  guile  found 
in  his  jnouth  :  However  men  accounted  oi'  him, 
he  was  an  innocent  and  finlefs  Saviour. 


If  wTe  look  on  them  as  they  depend  on  the  for- 
mer words,  they  are  a  reafon  of  that  difference 
which  in  his  death  and  burial  God  did  put  be- 
twixt him  and  others.  Tho5  he  was  by  wicked 
men  put  to  death  as  a  wicked  perfon,  yet  God 
in  his  providence  fo  ordered  the  matter,  that  he 
was  honourably  buried  with  the  rich  ;  Why  io  ? 
This  is  the  reafon  of  it,  becauie,tho'  they  eftee- 
med  him  a  falfe  Prophet,and  a  Deceiver  ,aV  ine- 
bibber,  &c,  yet  he  had  done  no  wrong  to  any, 
neither  by  word  nor  by  deed;  and  therefore  God 
would  have  that  refpeft  put  onhim  after  his  death 
in  his  burial,  and  fo  a  remarkable  difference  to 
be  made  betwixt  him  and  others. 

Obferve  hence,  1. 'That  our  Lord  Jefus,  the 
*  High  priefi  of  our  prjtjfion,  that  laid  down  his 
c  life  for  finners  is  compleatly  and  perfectly  ho- 
'•ly.*  He  hath  that  testimony  from  the  prophet 
here,  that  He  did  no  violence,  neither  was  there 
any  deceit  in  his  mouth  ;  he  hath  this  tellimony 
from  theapoil'es,  from  Peter,  1  Tat.  2.  22.  He 
did  no  fin,  neither  was  any  guile  found  in  his 
mouth)  from  John,  1  John  3.  5.  He  was  manife* 
fled  to  take  away  fin,  and  in  him  is  no  fin  ;  and 
from  FaulHeb.  j..2~rHewas  holy, and  harmhfst 
and  unde filed,  feparate  fr cm  finners  :  In  this  re- 
fpecl,  there  is  a  differ,  nee  betwixt  him  and  all 
men  in  the  world  ;  and  it  was  neceflary  and  re- 
quifite  for  believers  confolation.  that  it  fhould 
be  Co, It  became  us,  faith  the  apoftle,  to  have  fuch 
an  HigbPriefi.  1.  If  we  confider  the  ex;ellency 
of  his  Perlbn,  he  could  not  bt  otherwife,  being 
God  and  Man  in  one  Perfon,  and  having  the 
fulnefsof  the  Godhead  dwelling  in  him  bodily. 
2.  Tt  was  neceffary,  if  we  confider  the  end  of  his 
offic  s  ;  He,  being  to  offer  up  an  acceptable  Sa- 
crifice to  God,  behoved  to  be  holy  and  harmlefs; 

other* 


Serin.  3<.  ,     c      Vaiab 

otherw ite-  neither  the  Prieit  nor  the  Sacrifice 
I  have  been  acceptable.  3.  it  was  neceffery, 
if  we  conlider  the  dignity  of  his  office  :  It  be- 
hoved Him  to  differ  from  the  former  priefts  un- 
der the  iaw;  and  if  he  had  not  been  without 
fin,  he  Ihould  not  have  fo  luffered  from  them. 
4.  It  was  necetfary  for  the  perfons  for  whom  he 
undertook  thefe  offices  :  Such  a  high  Pr.eft  be- 
came them,  and  another  could  not  have  done 
their  turn.  All  thefe  we  will  find  to  be  put  to- 
gether, Hsb.  7.  26,  27.  where  the  apoftIe,baving 
fki4,verfe  25.  That  be  is  able  to  fave  to  the  ut- 
tcrmofl  theft  that  come  unto  God  thro"  bim,  fub- 
joins,  For  fuch  an  high  Przeft  became  us,  who 
is  holy,  harmlefs,  undefiled,  feparate  from  fith 
ners,made  higher  than  the  beavens.wbo  needetb 
V:t  daily  as  thefe  high  priefts  to  offer  up  facrifi- 
ces, frftfir  bis  own  fins,  and  then  for  the  fins  of 
the  pei pie.  The  mod  holy  of  all  the  priefts  had 
fins  for  whi:h  they  behoved' to  offer  facrifices, 
fo'had  the  holieft  of  the  people  ;  but  Chrift  was 
holy  and  blamelefs,  and  had  no  fin;  and  it  beho- 
ved him  to  be  fo  :  As  I  faid  juft  now,  his  facri- 
£ee  couad  never  have  been  accepted  for  others, 
if  he  had  needed  to  offer  up  facrifices  for  him- 
felf. 

The  Ufes  are  thefe  ;  not  to  fpeak  how  it  vin- 
dicates our  Lord  Jefus  Chrift  from  all  thefe  af- 
periions  cart  upon  him  by  wicked  men,w ho  called 
him  a  Glutton,  ^Wine-bibber ,a  friend  of  publi- 
cans and  finner  s,  a  Deceiver,  &c.    He  was  holy 
and  harmiels ;    and  ere   long  he  will  glorioufly 
appear  to  be  holy,  when  thefe  who  pierced  him 
ihail  ee  him.and'be  confounded :  I  fay,  thtUfes 
are  thefe,  in  reference  to  the  Church  and  people 
of  God  :    It  ferves,    1.  To  ihew  the  condefcen- 
\  dency  of  love,    and   the  contrivance   or  inhn'te 
!  wifdom  for  the  behoof  of  linners  ;  fu  h  a  high 
Prieft  became  us.     Love  condefcended,  and  wif- 
tlom  contrived,  that  he  fhould  become  Mao,  and 
fuff  rjbe  juft.for  the  unjuft  ;  wudom.fet  on  work 
by  grace,  provided  for  linners  fuch  an  high  Prieft 
as  they  flood   in  need  ot :     And  indeed    iirners 
have  no  want  here,  tor  they  have  an  high  Prieit 
1   becoming  than  ;  and  this  is   an  evidence  of  it, 
;  that  he  is  bAyJoarmle\s,  undefiled,  feparate  from 
I  fmners,  &c  2.  it  ferves  to  be  a  great  ground  of 
encouragement  to  linners,  to  ftep  to,  and  make 
ufe  of  Chrift's  facririce.     Our  Lord  had  no  iin, 
and  needed  not  to  offer  a  facrifice   for  himfelf ; 
and  if  he  offered  facrifice  for  atonement,  where- 
fore did  he  fo  ?    It  was  either  for  himfelf,  and 
I  that  could  not  be,  for  he.  was  holy  ;  or  for  no- 
thing,   or  for  no  end,  and   to  fay  Co  were  blaf- 
phemy  ;  or  it  muil  be  for  a  real  fatisfa&ion  for 
fled  iiDners3  or  fuch  as  fhould  make  ufe  of  hijn: 


53.     Verfe  9.  193 

And  thus  faith  hath  a  fure  ground  to  lay  hold  on, 
namely,  that  his  fatisfa&ion  was  real  ;  and  that 
it  was  for  this  end,  to  be  made  forthcoming  for 
the  behoof  of  fuch  as  fhould  believe  on  him. 
And  therefore,  look  upon  Thrift's  furFering,and 
upon  his  innocency  who  fufFrred,  and  ye  will 
find  that  ye  have  a  fuitable  high  Pried, "  and  a- 
tonement  made  for  you  :  O  but  that  is  a  fweet 
word,  2  Ccr.  5.  uli.  He  hath  made  him  to  be  fin, 
fir  us,  who  Intro  no  fin,  that  roe  might  be  made 
the  right  ecu fae fs  of  God  in  him. 

3.  It's  ground  of  great  confolation  to  thertt 
that  betake  themfelves  to  Chrift  :  Why  ?  our 
Lord's  facrffice  cannot  but  be  accepted,  for  there 
wasin  him  no  guile,  nothing  that  might  make 
his  facrifice  unfavoury.-  And  as  it  commands 
the  way  of  grace  to  a  finner,  fo  it  is  ground  of 
encouragement  to  a  finner  to  look  to  be  accepted 
through  him  :  For  if  the  temptation  ihould  fay, 
Thou  art  a  finner,  and  fuch  and  fuch  a  great  fin- 
ner ;  that-is  nothing  t^  purpofe,  for  God  hath 
accepted  of  Chrift  and  ot  his  facririce;  and  if 
thou  make  ufe  of  his  facrifice,  it  cannot  but  be 
accepted  for  thee  :  Here  then  is  the  confolation, 
thatwre  have  fuch  an  high  P-rieft  as  became  us, 
who  needed  not  to  offer  for  himfelf,  but  only 
for  the  fins  of  the  people,  and  of  his  owrn  people. 

4.  It  ferves  notably  for  cur  imitation  .*  He 
was  holy,  and  in  his  holy  walking  hath  left  us 
a  copy  to  write  after,  and  to  walk  by  :  And  there- 
fore, in  your  fpeaking  of  Chrift's  holinefs,  or  in 
your  reading  of  it,  coniider  that  he  is  thereby 
cafting  a  copy  to  you.  and  biding  you  purify  yur 
f elves,  as  he  is  pure  ;  to  be  holy,  as  he  who  hatk 
called  you  is  holy  ;  learn  of  him  to  be  meek  and 
l.wly  in  heart,  to  be  humble  and  heavenly-min- 
ded :  and  in  whatever  refpe&  his  life  and  walk 
is  propofed  to  us  as  a  pattern,  fet  your  felves  in 
his  own  flrength  to  imitate  it.  and  be  ye  fo'.',  overs 
of  him  as  dear  children  ;  whenever  ye  read  of 
hi*  obedience  to  death,  of  his  holinefs  in  all  man- 
ner of  converfat&n,  and  of  his  fulfilling  all  rigb- 
tecufnefs,  let  it  provoke  you  fingly  and  fcrioufly 
to  deiign  and  endtavour  conformity  to  him 
therein  in  your  practice. 

2dly,¥rom  the  connexion  of  thefe  two,  Th~t 
he  was  accounted  a  finner  before  and  a;:  his  death, 
and  that  after  his  death  God  did  put  that  note  ot 
refpecr.  upon  him.  that  hew  as  buried  with  the  ricby 
becaufe  be  bad  done  no  violence,  &c.  but  was  ho- 
ly and  harmiels  in  his  life;  Obferve,  <  That  how. 
1  ever  holinefs  may  fuifer  as  long  as  holy  perfons 
c  live,  yet  at  death,  and  after  death,  there  is  ;ver 
c  a  teftimonyj>f  the  Lords  refpect  put  on  it: ' Or 
thusj  '  Holy' walkers  are  always  feparated  and 
Cc  dif- 


§94  I  fat  ah  <$3. 

•  differenced  from  others  at  their  death  ;    it's  e- 

*  rer  otherwile  with  them  than  it  is  with  others 

*  when  death  comes,  however  it  hath  been  with 

•  them  in  their  life.'  He  made  bis  grave  with  the 
roicked.and  with  the  rich  in  bis  death ,becaufe  he 
bad  done  no  violence,  &c.  This  hath  been  confir- 
med in  the  experience  of  all  that  ever  lived:  The 
rich  gluttoti,  Luke  16.  hath  the  bett  r  life  as  to  ex*- 
temzilsjand  Lazarus  had  a  poor  afrli&ed  life  ;  but 
When  death  comes,  the  rich  glutt,  n  goes  to  hell, 
and  Lazarus  goes  to  the  bofom  oi  Abraham. This 
is  laid  down  as  a  certain  truth,  Eccl.  8.  12,  13. 
Tho'  a  [inner  do  evil  an  hundred  tunes,  and  his 
days  be  prolonged,  yet  Jurely  I  kn:w  that  it  JhaU 
he  well  with  bim  that  fears  God,  but  itjhall  not 
he  well  with  the  wicked*  There ihall  be  a  change 
at  death  ;  and  it  cannot  be  otherwiie,whether  we 
look,  1.  To  the  holy  nature  of  God,  who  hath 
a  complacency  in  holinefs,  as  it's  laid,  Pfal.  11. 
tilt.  The  righteous  Lord  loveth  righteoufnejs,  his 
ccuntenance  doth  behAd  the  upright.  Or  whe- 
ther, 2.  We  look  to  the  word  ol  God,  which, 
Jfa.  3.  10,  il.  bids  fay  to  the  righteous,  It  Jhall 
he  well  with  tbem,  for  they  Jball  eat  of  the  fruit 
ff  their  doings  j  for,  Blejfed  are  the  dead  which 
die  in  the  Lord,  they  refl  from  their  labours, 
and  their  works  do  follow  tbem  ;  but.  Wo  un- 
to the  wicked,  it  Jhall  be  ill  with  him,  for 
the  reward  of  hit  hands  Jhall  be  given  him* 
The  lame  connexion  that  was  betwixt  Chrift's 
life,  tho'  a  fuffering  life,  and  his  death,  lhall 
Ibe  betwixt  the  life  of  all  his  members,  and  their 
death;  Jfwefuffer  with  bim,  we  Jball  alfo  reign 
With  bim~ 

The  Ufes  are,  1 .  To  let  us  fee  what  is  the  true 
Way  to  eternal  well-being,  when  this  ihort  life 
§&\\  be  at  an  end ;  and  it  is  the  way  of  holi- 
nefs: And  lb  it  ferves  to  anfwer  a  great  quefti- 
«kn$.  Who  fhall  be  happy  at  their  death?  Even 
fthey  that  are  holy  in  their  life ;  whofe  hands 
liave  done  no  violence,  and  whofe  mouth  hath 
liad  no  guile,  to  wit,  with  the  full  benfil  of  their 
■will,'  and  without  all  gracious  relu&ation  ;  for 
«fcfolute  freedom  from  thefe  in  this  life  was  pro- 
ypr  .only  to  our  Lord  Jefus  flnce  Adam's  fall  : 
Such  may  expect  the  Lord's  countenance,  when 
ateath  feparates  their  foul  and  body.  Therefore 
Jake  this  as  a  mark  for  trial,  obferve  and  fee 
What  is  your  carriage,  and  judge  accordingly ; 
and  feeing  the  Lord  hath  joined  holinefs  and 
Siappinefs  together  icfeparably,  prefume  not  to 
feparate  them. 

2.  Is  it  fo,  that  holinefs  hath  a  good  and 
eomfortable  clofe  of  a  man's  life,  (which  is 
ai?e  fubflance  of  the  do&rine  )  it  would  com- 
$Ki4  to  ks.  Ik  ftudy  ox  holirjefs,  as  the  «o£. 


Vcr{e  9-      '  Serm.   5*i 

precious,  advantagicus,  honourable,  ficker  and 
laf-  courfe  that  a  man  can  follow  ;  Say  to  the 
righteous,  Itjhall  be  well  with  him  ;  it's  not, 
Say  to  the  honourable  man,  1  or  lay  to  the  rich 
man,  nor  to  the  wife  man,  CSV.  God  hath  not 
chofen  many  of  thtfe,  as  is  clear,  iCor.u  26.  but, 
Say  to  the  righteous  or  holy  man,  It  fhall  be 
well  with  him  :  And  is  there  any  thing  that 
ihould  have  fo  much  influence  on  men,  and  take 
them  fo  much  up,  as  how  to  be  well  in  the  clofe t 
Folk  may  have  a  fighting  life  of  it  here,  and  may. 
fuiFer  much,  and  be  under  reproach  for  a  time, 
as  Chriit  was  5  but  if  thou  be  holy,  ere  thy  bo- 
dy be  laid  in  the  grave,  it  Ihall  be  well  with  thy 
foul.  And  as  for  all  who  have  chofen  the  way  of 
holinefs,  we  are  allowed  to  fay  this  to  you,  that 
it  Ihall  be  well  with  you  at  death,  and  after  death, 
at  judgment,  and  even  for  evermore:  To  them 
(laith  the  apofiLte^Rom,  1.  9.)  who  by  patient  conti- 
nuance in  well-  doing,  feek  for  glory,  and  honour, 
and  immortality,  eternal  life.  O  how  many 
great  and  good  things  are  abiding  all  the  honeft 
hearted  ftudents  of  holinefs  /  Eye  hath  not 
feen,  nor  ear  heard,  nor  heart  conceived,  what 
they  are. 

3.  It's  ground  of  expoftulation  with  them  that 
neglect  and  flight  holinefs  ;  As  it  will  be  well 
with  the  righteous  or  holy,  fo  they  fhall  have  a 
miferable  and  defperate  lot  of  it,  who  either  de- 
fpife  or  negleft  holinefs,  Wo  to  the  wicked  (faith 
Ifaiab  3.  11.)  it  Jhall  be  ill  with  him.  Some  cf 
you  may  think  that  ye  are  rich  and  honourable, 
are  well  clothed,  fit  in  fine  houfes,  and  have 
rich  covered  tables,  when  poor  bodies  are  kept 
at  the  door,  and  are  deftitute  of  thefe  things  ; 
and  are  ready  to  blefs  your  felves  as  being  well, 
tho'  ye  care  not  for,  nor  feek  after  holinefs  .•- 
But  wo  unto  you,  for  ye  muft  die,  and  go  to 
the  bottomlefs  pit,  and  there  ye  will  not  get- 
fo  much  as  a  drop  of  water  to  cool  your  tongues 
in  thefe  tormenting  flames  \  neither  your  riches, 
nor  honours,  nor  pleafures,  will  hold  off  the 
heat  and  fury  of  the  vengeance  of  God,  nor  in 
the  leal!  eafe  you  in  your  extreme  pain  ;  but,  as 
it  is,  Rom.  2.  9.  Indignation  and  wrath,  tribu- 
lation and  anguijh  (four  fore  words)  will  be 
upon  every  foul  of  man  that  dctb  evil.  O  do 
ye  not  believe  this  ?  It's  the  truth  of  God,  and 
a  very  plain  truth,  and  we  are  perfvvaded  none 
of  you  will  dare  downright  to  deny  it :  Holi-  ' 
nefs  will  have  a  fweet  and  comfortable  clofe,  and 
the  neglect  of  it  will  have  fearful  efFe&s  follow- ' 
ing  on  it.  What  is  the  reaion  then  that  holinefs  j 
is  fo  little  thought  of,  and  followed?  do  ye  be- 
lieve that  ye  will  die  ?    and  think  vc  ever  to, 

(OH 


Serm.  35-  Jfat*b  *3- 

come  to  judgment,  or  to  hear  that  word,  Come, 
ye  bhffcd  of  my  Ftther,  inherit  the  kingdom 
prepared  for  you  \  for  I  was  hungry,  and  ye  fid 
me\  naked,  and  ye  cUtbed  me,  &c.  O  what 
will  become  of  manyjot  you,  when  the  Lord  Je- 
fus will  be  revealed  from  heaven,  with  his  migh- 
ty angels,  in  flaming  fire,  to  render  vengeance 
to  all  them  who  know  not  God,  and  obey  not  the 
gofpel  ;  and  will  fay  to  you,  Depart, ye  cur  fed, 
into  tverlajiing  fire,  prepared  for  the  devil  and 
bis  angels  ;  for  when  I  was  hungry,  ye  fed  me 
not.,  &c.  This  is,  I  grant,  a  general  truth ; 
yet  if  it  be  not  received,  we  know  not  what 
truth  will  be  received  ;  and  if  it  were  received, 
the  practice  of  holinefs  would  be  more  ftudied  ; 
there  would  be  lefs  fin,  and  more  prayer,  read- 
ing, meditation,  more  feeking  after  knowledge, 
and  more  watchfulnefs  and  tendernefs  of  folks 
converfation:  Always,  in  this  the  Lord  ihews 
the  connexion  that  is  betwixt  holinefs  and  hap- 
pinefs,  and  here  ye  have  the  copy  and  pattern  of 
an  exemplary  walk. 

3.  From  this,  that  the  holinefs  andblame- 
lofnefs  of  Chrift,  here  fpoken  of,  is  marked  in 
him  as  peculiar  to  him,  for  it  fits  him  to  be  a 
high  Prieft,  and  proves  that  only  he  could  be 
the  Pried  that  fuited  and  became  us,  and  that 
no  other  could  do  our  turn,as  the  apoftle  reafons, 
Heb.  7.  26,  27,  28. For  the  law  maketb  men  priefts 
that  have  infirmity  ;  but  the  word  of  the  cath, 
which  was  fince  the  law,  maketb  the  Son,  who 
is  cenfecrated  for  evermore'.  From  this,  I  fay, 
Obferve,  'That  all  men  ,  even  the  mofl  holy,ex- 

*  cept  Chrift  (who  was  both  God  and  Man)  are 

*  finful,  and  not  one  of  them  finlefs,  while  living 
f  here  on  earth.'  And  the  reafon  is,becaule  if  any 
were  finlefs,  then  this  that  is  faid  here  would  not 
be  peculiar  to  our  Lord  Jefus  Chrift,  that  He 
did  no  violence,  neither  was  there  deceit  in  bis 
tnouth :  This  being  a  fingular  character  of  our 
highFrieft,  that  none  of  his  types  could  claim 
to,  it  exclufrvely  agreethto  him,  fo  as  it  agreeth 
to  rone  other.  The  fcripture  is  full  to  this  pur- 
poie,  in  afTerting,  that  not  only  all  men  are  fin- 

':  ircrs,  as  confidered  in   their  natural  condition, 

I  but  that  even  believers  are  finful  in  part ;  for  the 

j  fame  apoftle  John,  that  faith,  1  Epifi.  I.  3.  Truly 

',  fiur  feliowjhip  is  with  the  Father,  and  with  his 

',  San  Jefus  Chrift,  faith  alio,  verje  8.  If  we  fay  we 

,  have  no  fin,  we  deceive  our  [elves, and  the  truth 

is  not  in  us\  and  verfe  10.  If  we  fay  that  we  have 

not  finned,  we  male  him  altar,  and  bis  wordis 

I  net  in  us;    and  1  Kings  8.4.6.  and  Eccl.  7.  20. 

.  There  is  no  man  that  doth  good,  and  finmtb 

;  not ;    plainly  infinuating,  that  all  h3Vc  need  of 

an  Jntcrceffor  *,   we  (hall  not  infill  in  this  :  only 


Verfe  9.  Ytf 

from  thefe  words  compared  with  the;icope,  ma- 
king it  pecular  to  Chrift  to  be  without  fin,  ani 
implying,  that  none  other  are  fo;  we  would  con- 
fider  the  neceffity  of  its  being  fo.  1.  For  diffe- 
rencing and  feparating  of  Jefus  Chrift  from  all 
others,  by  putting  this  dignity  on  him,  of  being 
holy,  harmlefs,  undefiled,  feparate  from  finners  f 
this  is  his  prerogative,  and  badge  of  honour,  a- 
bove  others.  2  It's  neceffary  fer  this  end,  tode- 
monftrate  the  need  tkat  is  there  of  offering  him- 
ftlf  a  Sacrifice  for  finners  ;  and  that  it  was  nofc 
for  himlelf,  but  for  finners  that  he  offered  up 
himfelf :  And  that  there  is  a  continual  neceflity 
of  making  ufe  of  that  Sacrifice  *,  tor  if  there  were 
riot  a  continuance  of  fin  in  part,  while  believers 
are  out  of  heaven,  there  would  be  no  need  of 
this  part  of  Chrift's  office ;  if  we  were  holy  and 
harmlefs  our  felves,  we  needed  not  fuch  an 
high  Prieft. 

Ufe  1.  To  eftablifh  us  in  the  faith  of  this  truth. 
That  amongft  all  men  there  is  none  that  were 
true  men,  except  Chrift,that  is,  without  fin  ;  fin 
is  ftill  abiding  in  them,  while  in  this  world  :  Of 
none  of  them  all  it  can  be  faid,  that  they  bava 
d;ne  no  violence,  neither  is  there  any  deceit  im 
their  mouth  ;  none  of  them- could  ever  fay  fince 
AdamieW,  The  prince  of  this  world  cometh,  and 
hath  nothing  of  me  ;  yea  this  is  a  fpecial  quali- 
fication of  Chrift  Jefus,  tor  his  Prieft-hood,  that* 
he  was  without  fin,  and  behoved  to  be  fo.  I  ant 
not  pleading, that  finners  fhould  take  a  liberty  to 
fin,  b«caufe  there  is  no  perfection  to  win  at  in 
this  life,  God  forbid  ;  wo  unto  them  thai  make 
fuch  an  ufe  of  this  truth  :  nor  do  I  fpeak  of  it, 
to  allow  any  to  difpenfe  with,  or  to  give  way 
to  themfelves  to  fin  ;  for  we  fhew  before,  thit 
Chrift  is  here  propofed,  as  our  pattern,  and  we 
are  bidden  purify  turf  elves, 04  he  is  pure.Butthis 
we  fay,  that  none  living  here  on  the  earth  are 
without  fin^the  moil  perfect  men  that  are  on  this 
fide  eternity,  c.irry  about  with  them  a  body  of 
death,  called  five  or  fix  times  fin,  Rom.  7.  that 
hath  adFual-  luftings,  and  a  power,  as  a  law  of  fin, 
to  lead  captive  ;  and  that  makes  the  man  guilty 
before  God. 

Ufe  2.  For  reproof  to  two  forts  of  enemies  to 
this  truth.  (1.)  Thefe  inveterate  enemies  of  the 
Sa:riiice  of  our  Lord  Jefus  Chrift,  to  wit,  the 
Fapifts,  that  black  train  that  follows  Antichrifc, 
who  plead  for  a  perfe&ion  according  to  the  law 
as  attainable  in  this  life,la)  ing  down  two  grounds 
to  prove  this  perfe&ion.  1.  That  the  inward 
luftings,  or  firft  rilings.and  motions  at  leaft  c£ 
the  body  of  death,  are  no  fin.  And,  2.  Their> 
exponing  of  the  law,  fo  as  it  may  full  to  their 
C  c  2  own 


a  ©6  If  at  ah  ^3. 

own  apprerrenfion,  ard  opinion,  yet  To  as  they 
fay,  that  every  believer  or  godly  perfon  wins 
not  to  tiiis  perfection  to  keep  the  law  wholly, 
hut  only  fonje  of  their  grandees.  This  the  Lord 
hath  mercifully  ■  banilh-_d  out  op  the  reformed 
"Churches,  as  inconiilTent  with  the  experience  of 
the  faints, who  find  a  law  in  tbelr  members  war- 
ring again]}  the  law  cf  their  mind,  and  hading 
ihem  captive  to  the  law  of  fin  that  is  in  their  mem- 
bers'^ inconfitlent  with  the  fcriptures,which  clear, 
that  none  have  attained,  nor  do  attain  perfection 
in  this  iife^vat^the  contrary,  that  in  many  things 
7ve  tffend  all  ;  and  inconfiftenc  with  grace,  that 
leaves  iinners  (till  in  Chrift.  s  com  mop  and  debt, 
as  ftanding  in  need  of  his  imputed  righteouf- 
nefs  :  This  perfection  they  place  in  inherent  ho- 
lin.fs,  and  habitual  grace  •,  but  we  infift  not  on 
•it  (2.)  Another  fort  of  enemies,  reproved  here, 
are  the  old  Famiiifts,  who  are  owned  by  thefe 
who  are  called  Antinomians ,  feveral  of  which 
miserable  peribns  are  now  going  up  and  down 
amongft  us,  who  fay  that  the  people  of  God  have 
no  fin  in  them:  Wherein  they  are  vvorfe  than  Pa- 
pifts ;  for  Papifts  make  it  peculiar  to  fome  only, 
bat  they  make  it  common  to  all  believers  ;  and 
Tapifts  make  there  perfection  to  confift  in  inhe- 
rent holinefs,  but  they  make  the  nature  of  fin  to 
be  changed,  and  fay,  that  fin  is  no  more  fo  in  a 
believer,  even  tho'  it  be  contrary  to  the  law  of 
<3od.  We  grant  indeed, that  the  people  of  God  are 
free  of  fin  in  thefe  refpects*  1.  In  this  refpect,  that 
no  fin  can  condemn  them,  they  are  not  under 
the  law,but  under  grace;  in  that  refpect,.R<?w.8.i. 
it's  faid,  that  There  is  no  condemnation  to  them 
who  are  in  Chrift.  2.  In  this  refpect,  that  they 
cannot  fall  into  that  fin,  which  is  unto  death,  as 
as  clear,  1  John  5.  17,  18.  And,  3.  In  this  refpect, 
that  they  cannot  fo  fin,  as  to  ly,or  be  under  the 
reign  and  dominion  offin;as  is  evident,i?^w.6,i4. 
the  believer  delights  in  the  law  cf  God  accor- 
ding to  the  inner  man?  Rom.  7.  22.  and  is  not 
in  fin,  neither  doth  commit  fin,  as  the  unbelie- 
ver doth,  for  the  feed  of  God  abided*  in  him, 
-and  is  kept  from  being  involved  in  that  which 
his  corrupt  nature  inclines  the  believer  to.  So 
then,  what  the  fcripture  (peaks,  of  believers 
being  free  of  fin,  is  to  be  und^rftood- in  one  of 
ehefe  refpefts  ;  But  to  fay,  (i.)That  a  believer 
cannot  fin  at  all,  fad  experience  a'nd  practice  of 
the  faints  is  a  proof  of  tiie  contrary  :  Or,.  2.  To 
fay,  that  fin  in  a  believer,  is  no  fin,  becau'i.-  of 
his  faith  in  Chrift,  is  as  contrary  to  fcripture  ; 
for  the  law  of  God  is  the  fame  to  the  bsiiever 
and  unbeliever,  and  fin  fs'the  fame  to  both  ;  a- 
dultery  is  adultery,  and  murder  is  murder  in 
JQovnl,  as  well  wis  in  another  rrj;m.  $ure;whcn 


Vcrfe  9.  .r._-  Serm.   3^ 

Chrift  bade  his  difcip^es  pray  for  forgiven^fs  of 
findnily,  he  taught  them  no  fuch  doctrine,  as 
toacount  their  fins  to  be  no  fins  ;  tor  if  fo,they 
fhould  neither  repent  of  fin  nor  feck  the  par- 
don of  it,  as  fome  are  not  afliamed  to  fay  they 
fhould  not.  That  which  we  aim  at,  is,  to  clear 
it  to  be  Chrift's  prerogative  only  to  be  free  of 
fin,  none  other  in  this  life  can  claim  it  5  and  to 
teach  believers  to  carry  about  with  them  daily,  \ 
all  along  their  mortal  life,  that  which  is  .for  their 
good,  even  the  ienfe  of  fin.  I  know  it  is  now 
an  up-caft  from  fome  pretended  perfectionifts,  to 
the  people  of  God,  th  *  they  think  and  fay  that 
they  have  fin,  and  are  not  perfect.  ;  and  we  are 
by  thele  men  called  Antichriftian  Priejls  and  Je- 
fuits,  b.caufe  we  preach  that  doctrine  :  but  let 
it  be  foberly  confidered,  whether  it  doth  better 
agree  with  Papifts  and  Jefuits  to  fay,  that  be- 
lievers are  without  fin,  or  to  fay  that  they  have 
finP  They  who  fay  that  believers,  or  the  faints, 
have  no  fin, do  agree  in  this  with  the  Papifts,who 
maintain  a  perfection  of  holinefs,  or  a  contormi- 
ty  to  the  law  in  fome  in  this  life,  and  who  deny 
the  luftings  of  the  body  of  death  to  be  fin  ; 
without  which  opinion,  tho'  mo  ft  grofs,  they 
would  nor/,  nor  could  with  the  leaft  ihadow  of 
reafon,  maintain  their  doctrine  of  juftifi:ation 
by  works  :  And  yet  fome  now  among  us  will 
needs  call  us  Pcpijh>  becaufe  we  fay  that  we  have 
fin,  and  that  none  of  God's  people  are  without 
fin  in  this  life  ;  this  feems  to  be  very  ftrange  ; 
But  that  which  hath  been  the  thought  of  fome 
4harp-fighted  and  fagacious  men,  fince  the  be- 
ginning of  our  confutions,  to  wit,  that  Popery 
is  a  working,as  an  under-hand  defign  ;  is  by  this* 
and  other  things,made  to  be  more  and  more  ap- 
parent :  Is  there  any  thing  more  like  Popery 
working  in  a  myftery,  yea  more  popilli  than  to 
fay,  that  the  motions  of  corruption  in  believers 
are  no  fins,  that  a  man  or  woman  may  attain  to 
perfection  in  holinefs  here,  and  yet  to  carry  on 
this  with  that  fubtilty,  as  confidently  to  aver, 
that  it's  Popery  to  fay  the  contrary ■?  Nay,  if 
the  fbriptures  they  make  ufe  of  in  their  pa- 
pers or  pamphlets  be  well  confidered,  we  will 
find,  that  not  only  a  perfection  in  holinefs  and 
good  works  is  pleaded  for,  but  a  poifibility  of 
fulfil, ing  the  Jaw  and  covenant  or  works,  as 
haulery,  1  Pet.  1.  15.  1  John  3.  3.  and  5.5.  and 
Mattb,  5.  ult.  Will  ye  (ay  they)  call  your  felves- 
iaints,that  are  not  purified  even  as  he  is  pure  ? 
And  will  ye  call  your  felves  believers,  that  have 
not  overcome  the  world  ?  $5.c.  as  if  all  that  is- 
commanded  "duty  might  be,  or  were  perfectly 
reached  in  this  life,  and  as. if  no  diftinction  be- 

twitfL 


Serm-  36.  lfaiah  ^3. 

twixt   begun,  yea  confideranly  advanced    holi- 
nels,  and   intire  perfect  on  v. ere  to  be  admitted. 
That  lor  winch  i  ma  k  this,  is,  to  fhew  that  the 
deljgn  or  )  opcry  leems  to  be  on  foot  ;  the  de vil 
in    iome    conliderable     perfons"   venting    th.fe 
things,  when  the  great   patrons  and  authors  of 
them  ly  darned  and  hid.     And  it  is  oblervable, 
which  we  have   heard  of  late,   that  fome  ring- 
leaders in  this  time  have  declared  themfelves  ex- 
prelly  for  Popery  :    Tho'  we  have    reafon    to 
blefs  God,  that  the  people  in  this  place  are  kept 
free  of  thefe   things  ;  yet  this   truth  is  worthy 
the  vindicating,  and  the  hazard  and  danger  is  to 
be  guarded  againil  by  all  of  us,  when  this  foul 
fpirit  is   driving  fo  hard,  and  prevailing  with 
fome  to  publifh  abroad   this  error  in  papers  ; 
and  fo  feeking  to  draw  people  into  the   mare. 
L~y  down  but  thefe  two  principles    both  now 
mentioned,  that  they   that   have  faith  have   no 
fin,    and   that   they  that  want  grace  mould  not 
•pray,  what  would  they  turn  to,  and  refoltfe  in  ? 
Satan's  deiign  in  this,  is  doubtlefs  to  make  all 
untender  ;  and  it  is  both  lad  and  itrange,  fhat  it 
is  r\otfeen  and  obferved.     What  a  terror  and  tor- 
ture would  it  be  to  an  exerciied  and  tender  Chri- 
ftian,  and    how  would  it  put  his  confeience  on 
the  rack,  to  fiy  to  him,    VNhat  a  faith  is  this 
of  yours,  that  cannot  keep  you  altogether  from 
fin,  and  that  cannot  quite  overcome  the  world  ? 
God  be  blefTed,  that  hath  given  poor  believers 
other    and    better  grounds    in  the  gofpel,     by 
which    to  judge    of    their  faith,  fo  that    they 


Ver.o,  to.  197 

may  own  their  faith  as  found,  though  they 
have  a  mixture  of  unbelief'  with  it  ;  and  yet 
unLtiicf  is  always  a  fin;  and  may  fa>  with  that 
poor  man,  Lord,  J  believe,  help  thou  my  un- 
belief. 

idly.  Obferve,  (  That,to  the  making  up  of  a 
*  perfect  holy. walk,  there  is  a  neceiiity  both  of 
'  hohnefs  in  pra&ice,and  offoundnels  in  judgment; 
c  that  no  deceit  or  guile  be  in  the  moutb,  and 
c  that  no  violence  be  in  the  hands?  And  this  is 
needful  to  be  taken  notice  of,  becairfe  many  have 
an  aptitude  to  think, .that  folks  may  be  truly  ho- 
ly, be  of  what  opinion  in  judgment  and  perfwafi- 
on  they  will ;  as  if  God  had  leit  the  mind  of  man 
to  be  a  bare  empty  table  or  board.that  he  might 
write  on  it,  whatever  he  liked  or  pleafed:  But 
our  Lord  is  vindicated  here,  from  the  fcandal 
of  corrupt  doctrine,  as  well  as  from  fcandals  in 
his  practice  \  and  therefore,  as  we  would  fay  on 
the  one  hand  to  you,  who  are  found,  in  your 
judgment  and  hate  error,  that  if  ye  be  grofs  and 
untender  in  your  practice,  thefoundneis  of  your 
judgment  will  not  prove  ,you  to  be  holy  ;  fo  u- 
pon  the  other  fide,  we  would  fay,  that  though 
it  were  poiuble  ye  could  be  flnlefs  in  your  pra«« 
dice,  if  you  take  a  latitude  and  liberty,  as  to 
your  judgment  to  be  corrupt,  and  to  vent  what 
j:e  pleaie,  ye  will  never  get  God's  approbation, 
as  being  holy  perfons  :  Therefore  let  both  be 
joined  together,  foundnefs  in  judgment,  and 
tender nefs  in  practice.  God  give  the  right  ufe 
of  thefe  things. 


SERMON    XXXVI. 

lfaiah  1  iii.  9.  And  he  made  his  grave  with  the  wicked,  and  with  the  rich  in  his  death  \  becaufe  he 

had  done  no  violence,  neither  was  any  deceit  in  his  mouth. 
Ver.  10.  Tet  it  pleafed  the  Lord  to  bruife  him,  he  hath  pit  him  to  grief:  When  thoujbalt  make  his 
N    foul  an  offering  for  fin,  he  Jball  fee  feed,  he  Jball  prolong  his  days,  and  the  pleafure  of  the  Lord 
fhall  profper  in  his  band, 


*T*7E  were  fpeaking  fomewhat,.  the  lad  day, 
V  V  of  our  Lord  Jefus  his  innocency  ;  which 
is  here  compended,  and  fummed  up  in  thefe 
two,  1.  Tlrdt  there  was  no  violence  in  his  hands, 
2..  That  there  was  no  deceit  in  his  mouth  :  How- 
ever he  was-  accounted  of  among  men,  and  by 
them  numbred  among  tranfgretfbrs,  yet  he  was 
not  (o  in  very  deed,   and  before  God. 

The  prophet  proceeds,  and  anfwers.  an  obje- 
ction, How  came  he  then  to  fufFer,  if  he  was  (o 
innocent ;  efpeeially  his  fufferings  being  orde- 
red by  God,  who  is  (aid  to  give  his  grave  with 
the  wicked  f  He  anfwers  the  obje&ion,  and  re- 
moves the  offence,  by  giving  three  grounds  for 
this,  y.xQ.  Tetitpteajedtbe  Lordta  bruife  him  fiQ- 


Bath  put  htm  to  grief '.  This  is  the  fir  ft'  reafon,  and 
it  is  taken  from  the  fountain  whence  his  furre- 
rings  proceeded,  God's  good  pleafure  gracioufly 
ordered  it  fo;  it  was  tne  good  pleafure  of '  Jebo-- 
vah,  that  fo  it  fhould  be.  The  fecond  reafon  is- 
taken  from  the  nature,  or  end  of  his  fufrerings,  in 
thefe  words,  When  thoujhalt  make  his  foul  an  of- 
fering for  fin  ;  Tho'  he  lurfered  for  men  as  a  fin- 
ner-,  yet  before  Qod  it  was  an  offering  for  fin, 
to  (atisfy  for,  and  to  remove  the  fins  of  his  e--' 
lecV  people.  The  word  may  be  either,  When.-  x 
tb?ttj  or,  when  he  Jball  make  his  foul  an  offe- 
ring for  fin  :  But  both  come  to  one  thing,  which  1 
is  thtSj.  That  his  iWfcrings  were  not  fuch  as* 


-19$  Ifaiah    53. 

befel  other  men,  nay,  nor  fuch  as  betel  innocent 
men ;  but  they  were  ordered  on  an  higher  de- 
fign,  and  for  an  higher  end,  even  to  be  a  fatis- 
faction  for  finners,  and  to  make  way  for  their 
freedom.  A  3d  reafbn  is  this,  As  his  fufferings 
flowed  from  God's  good  pleafure,  and  were  a 
fatisfa<£Hon  for  the  fins  of  his  ele<5t  people;  Co 
it  hath  notable  and  noble  effects.  And  there  are 
three  mentioned  here,  1.  He  fhall  fee  his  feed, 
he  fhall  have  a  numerous  offspring,  many  that 
fhall  hold  eternal  life  of  him.  Men  by  their  dif- 
fering of  death  are  incapacitate  to  increafe  their 
offspring,  but  this  is  a  quickningfuffering  and 
death,  that  bath  a  numerous  offspring.  2.  He 
fhall  prolong  his  days,  which  ieems  to  be  another 
paradox ;  for  mens  days  are  fhortned  by  their 
Fuffcrings,  and  death  ;  but  tho'  he  be  dead  and 
buried,  yet  he  fhall  rife  again,  and  afcend,  and 
lit  down  at  the  right  hand  of  the  Father,  and 
live  for  ever,  to  make  interceifion  for  his  peo- 
ple. A  3d  effect,  which  is  the  up-fhot  of  all, 
The  pleafure  of  the  Lord  fhall  prefper  in  his 
band;  God  hath  defigned  him  for  a  work, 
which  is  the  great  work  of  redemption,  even 
the  bringing  of  many  fons  to  glory ;  this  is  the 
will  of  him  that  fent  him,  that  he  fhould  give  e- 
ternal  life  to  as  many  as  fhould  believe  on  him  : 
And  this  is  called  God's  good  pleafure,  which 
fhall  thrive  and  profper  in  his  hand  :  He  fhall 
pull  many  captives  from  the  devil,  and  fet  ma- 
ny prifoners  free ;  he  fhall  by  his  fuiferings  o- 
vercome  the  devil,  death  and  the  grave,  and 
all  enemies,  and  fhall  gather  the  fons  of  God  to- 
gether, from  thefqur  corners  of  the  earth  ;  and 
that  work  fhall  not  mifgive,  nor  be  frudrated, 
but  thrive  in  his  hand.  So  then,  in  this  text, 
we  have  much  of  the  gofpel  compended  in  few 
words. 

We  fhall  fpeak  a  little  to  one  obfervation  more 
from  the  clofe  of  the  9.  ver.  where  Chrid  Jefus 
his  fmlefnefs  and  innocency  is  holden  out,  in 
thefe  two,  There  was  ho  violence  in  his  hands,  no 
finful  practice  in  him,  And  there  was  no  deceit 
in  his  mouth  :  Which  looks  not  only  to  his  fin- 
Ieis  carriage  before  men,  and  fo  fays,  that  he  was 
no  liar  nor  dinembler  in  his  dealing  and  con- 
verfe  with"  them  ;  but  alfo  to  his  do&rine,  and 
fo  fays,  that  there  was  no  do&rinal  deceit  in 
him;  which  is,  when  men  lie  of  God  to  men, 
which  is  a  grofs  fort  of  lying,  and  a  deceiving  of 
fouls,in  making  them  to  take  that  for  truth  which 
3s  no  truth;  and  in  derogating  from  the  truth, 
and  making  them  take  that  for  error  which  is 
trurh  as  the  apoftle  i peaks  of  fuch,  that  they 
fpeak  lies  in  bypocrijy.  Thefe  words,  There  was 
7y  deceit  iu  bis  mouthy  look  to  both  J  efpecially 


Ver.  9,  10.  Serm.  36". 

to  the  lad,  that  is,  the  do&rinal  deceit  of  corrupt 
teaching  (whereof  he  was  free  altogether)  I  fay,it 
looks  elpecially  to  that,  beeaufe  he  was  calumni- 
ated,traduced,and  called  a  deceiver  of  the  people: 
That  is  (as  if  the  prophet  had  faid)  mod  untrue 
of  him,  there  is  no  deceitful  word  in  all  his 
do&rine;  tho'  it  was  imputed  to  him,  yet  he  was 
mod  free  of  it.  Thence  ohferve,  e  That  exa& 
c  holinefs  and  blamlefnefs,  takes  in  holinefs  in  2 
c  man's  converfation,  in  refpecl:  of  pra&ice  ;  and 
c  foundnefs  in  his  judgment,  in  refpeft  of  do- 
c  clrine.'  For  if  our  Lord  be  a  pattern  of  holi- 
nefs, that  which  was  in  him  as  our  pattern,  is 
called  tor  from  us,  even  to  be  pure  as  he  is  pure; 
No  violence  was  in  his  bands,  he  was  no  dealer, 
nor  robber,  nor  oppreffor,  (to  fpeak  fo  with  re- 
verence) and  there  was  no  deceit  in  his  mouthy 
the  word  and  worfhip  of  God  was  not  wronged 
by  him  .•  And  he  is  holden  forth  as  an  example 
to  us  in  both. 

Tha*t  which  we  would  fay  further  on  this, 
fhall  be  in  a  word  of  Ufe  ;  where  we  may  clear 
both  fte  branches  of  the  do&rine,  to  meet  with 
two  exceeding  prejudicial  tenets  among  men. 

1.  There  are  fome,  who,  if  they  be  not  erro- 
neous in  their  opinions, and  fe&aries,  they  think 
they  arc  well  enough,  and  infult  over  the  infir- 
mities of  poor  folk,  that  fall  into  thefe  er- 
rors ;  and  they  will  (like  thefe  fpoken  of)  whore, 
drink,  deal,  and  lie,  $$e.  and  yet  lean  upon  the 
Lord,  and  fay,  Is  not  the  Lord  among  us  r  n»  c- 
vil  fjall  come  unto  us.  Such  halve  and  divide 
godlinefs;  they  will  not  be  Papifis,  Puritans, 
nor  Sectaries;  but  there  is  much  unholinefs  in 
their  pra&ice,  much  felf-feeking,  pride,  hypocri- 
iy,  formality,  deceiving,  coufening,  falfhood  ; 
and  they  cover  all  with  this,  that  they  are  found 
as  to  their  profeffion  ;  though  only  hearing,  and 
not  doing,  profefling  and  not  praelifing  :  But 
they  would  conflder,  that  Chrid  faith  not,  Blef- 
fed  are  they  that  hear  only,  but,  Bleffed  are  they 
that  do  the  will  if  Gcd.  O  beware-  of  this 
great  deceit  ;  it  is  a  piece  of  Chrid's  innocency 
and  holinefs,  that  no  violence  was  in  his  hands± 
there  was  no  finful  thing  in  his  practice,  no  fin- 
ful word  came  from  his  mouth  ;  ye  fhall  never 
be  accounted  followers  of  Chrid,  tho'  ye  give 
your  bodies  to  be  burnt  for  the  truth  (as  it  is  to 
to  be  feared  few  of  you  would  do)  if  your  con- 
verfation be  not  fuitable  ;  God  fhall  never  accept 
of  your  tedimony  :  Therefore  divide  not  thefe 
things,  which  God  hath  put  together  ;  let  holi- 
nefs be  in  your  practice,  otherwife  Papifis  and 
Quakers,  yea,  the  groffed  and  mod  abominable 
heriticks  and  ye  will  ke  utterly  difclaimed. 

2.  The 


5crm.  %6.  lfaiah  ^3. 

The  other  branch  of  the  Ufe  is,  That  fup- 
pofe  there  were  never  fo  much  apprehended  ten- 
derr.efs  in  Folks  walk,  tho'  they  were  much  in 
duty,  and  tho'  they  would  quit  all  they  had  to 
the  poor  ;  yet  if  deceitbe  in  their  mouth,  if  they 
corrupt  the  tru  h,  and  teach  others  lb  to  do,  there 
is  a  want  of  the  half  of  holinefs,  yea,  in  fome  re- 
fpeet  of  the  bed  and  chief  half  of  it ;  and  the 
jreafon  is,  1.  Becaufe  the  image  of  God  coniiils 
as  much  in  the  truth,  as  in  the  pra&ice  ;  nay, 
if  pra&ice  be  not  conform  to  truth,  it  is  no  true 
hoiinefs  :  and  where  error  is  drunken  in,  there 
is  in  fo  far  an  utter  unfuitablenefs  to  the  holi- 
nefs of  Chrift,  as  well  as  where  prophanity  ap- 
pears in  the  converfation  ;  For  there  was  no  de- 
ceit in  bis  mouth,  2.  Becaufe  this  word  of  God 
prescribes  the  dodrme  of  faith  to  be  believed, 
as  well  as  ducks  to  be  performed  ;  and  the  right 
ground  ng  of  faith  is  a  main,  if  not  the  main 
thing  wnercin  the  image  of  God  confifts,  to  wit, 
in  hi  wledge  :  and  error  is  as  inconfiftent  with 
knowldge,  as  ignorance  is,  yea,  more,  in  fo  far 
as  it  leaves  a  contrary  impreffion  of  untruth  on 
the  foul,  which  is  worfe  than  fimple  ignorance. 
3.  Becaufe  when  a  perfon  mifcarrieth,  by  tur- 
ning afide  from  the  truth  to  error,  he  alfo  mif- 
carrieth in  his  pra&ice,  at  leaft  in  fo  far;  the 
right  conceiving  of  truth,  being  both  the  ground 
©four  aith,  and  the  rule  of  our  praftice  ;  As 
for  initance,  let  once  the  conceit  and  fancy  come 
in,  of  folks  being  above  ordinances,  no  confid- 
ence is  thenceforth  made  of  fancHfying  the  Sab- 
bath or  Lord's- day,  nor  of  any  other  duty  of 
worihip  ;  but  men  become  alomft,  if  not  altoge-  . 
ther  atheifts.  Yea,  4.  The  incoming  of  error  be- 
gets a  fort  of  prefumptuous  confidence ;  there- 
fore Chrift  fays,  He  that  breaks  one  ofthefe  ccm- 
tnandments,  and  teacbeth  men  Jo  to  do,  he  Jhall 
be  called  the  lea  ft  in  the  kingdom  of  God  ;  he  not 
only  breaks  the  command  himfelf,  but  he  feeks  to 
engage  others  to  do  fo  likewife  :  fo  that  an  error 
from  the  truth,  is  a  fin  againft  the  firft  table,  and 
fo  among  the  greateft  evils;  and  the  teaching  and 
propagating  of  error,  is  a  fin  againfl  the  fecond 
table,  becaufe  it  hazards  the  foul  of  our  neigh- 
bour ;  whereas  violence  in  the  hands  hurts  only 
his  perfon  or  eftate.  And,  5.  if  we  look  to  the 
life  of  error,  or  whence  it  comes,  we  will  find  it 
to  be  a  fruit  of  the  ilefh,  Gal.  *.  19.  and  that 
which  flows  from  our  corruption  ;  and  is  there- 
fore ranked  in  with  witchcraft,  adultery,  forni- 
cation, idolatry,  hatred,  variance,  &c.  6.  If 
We  look  to  the  fcripture-account  of  it,  and  of 
the  propagators  of  it,  we  will  find  that  2  Cor, 
11.  13.  they  are  called  falfe  afoflles,  deceitful 
VwkerSfmmifters  of  Satafi)  not  common  finners, 


Verfeo,  10.  29^ 

trans  firming  the  mf elves  in  to  the  miniflers  of 
Cbrzji;  and  no  marvel,  for  ^atan  himfelf  is  trani- 
formed  into  an  angel  of  light :  tor  their  work  is 
to  gather  in  iouls  to  the  devil,  to  f.a'e  them  as 
in  a  net  to  him,  to  be  dif:iples  to  him.  Or,  7. 
If  we  look  to  the  effeds  that  follow  upon  error, 
and  upon  the  propagation  of  it,  we  will  find 
them  to  be  dreadful:  For  as  it  is,  2  Pet.  2.  1. 
They  draw  upon  tbemjdves  fwift  dtfirut~licn\  and 
chap.  3,  16.  I  bey  wrc/i,  or  pervert  the  fcriptures9 
to  their  cwn  dejfrutti.n.  In  all  thefe  relpeds,  er- 
ror in  judgment  is  as  evil  (if  not  worle)  than 
prophannefs  in  practice.  And  if  we  look  thorow 
the  Churches  of  Chrift,  we  will  find  that  there 
hath  been  more  palpable  havock  and  deftruction 
of  fouls  fince  Antichrift  arofe,  by  his  grpfs  er- 
rors, and  damnable  dclufions,  than  hath  readi- 
ly been  by  fin  in  practice ;  which  men  do  not 
own  and  avouch,  as  they  do  thefe  delufions  : 
Think  therefore  feriouflyon  this;  whoever  would 
be  pure  as  Chrift  is  pure,  would  ftudy  found- 
riefs  in  judgment,  as  well  as  tendernefs  in  pra- 
ctice ;  and  yet  how  many  are  readily  miftakerT 
in  this,  who,  if  they  meet  with  fome  that  can 
fpeak  a  few  good  words,  and  make  pretences  to 
a  holy  walk,  tho'  the  fecond  command  be  baffled 
and  difgraced  by  them,  and  the  name  of  God 
torn,  and  tho'  the  fourth  command  be  made  of 
none  effect  or  price  by  them,  it's  thought  but 
little  of,  all  is  covered  with  this,  that  they  are 
good  folks,  and  of  a  tender  walk  ?  But  O !  can 
they  be  good,  whoabufe  that  wherein  the  name 
and  image  of  God  are  moil  tenderly  concerned  ? 
and  willGod  account  that  to  be  holinefs  agreeable 
to  his  law,that  flights,  depreciates,and  vilifies  the 
beft  part  of  his  law  ?  Let  me  therefore  befeech 
you  to  take  in,  and  to  clafs  error  with  other  fins, 
and  to  look  upon  unfoundnefs  in  the  truths  of 
God,  as  a  fruit  of  the  flefh  ;  and  withal  to  look 
upon  found  knowledge  in  the  mind,  and  the  form 
of  found  words  in  the  mouth,  as  being  a  duty, 
that  is  called  for  from  you,  as  well  as  other  du- 
ties. We  the  rather  take  occafion  to  fpeak  to 
this,  becaufe  the  devil  is  feeking  to  turn  men 
meer  atheifts,  Gallio's  as  to  the  truths  of  God,  to 
care  for  none  of  thefe  things  \  and  as  to  wTear  out 
the  elleem  of  truth,  fo  to  make  people  to  look 
upon  error  as  if  there  were  no  hurt  by-  it  (it's 
fad  that  there  is  not  more  fcarring  at,  and  keep- 
ing diftance  from  the  company  of  iuch)  if  they 
can  but  give  a  parcel  of  good  wcrdr.,  and  make 
fhews  of  refpe&  to  piety  in  this  lukewarm  time  • 
There  is  need  to  guard  againft  this  temper,  or  ' 
•rather  diftemper,  and  to  look  well  that  we  halve  ' 
riQtj  nor  diyi4v*  the  pattern  an4  coDy which  God 


SCO  Ifaiah  ft* 

in  h:s  word  hath  Cad  to  us,  and  fet  before  us  : 
We  would  dudy  purity  and  tendernels  in  our 
walk, an  :  growth  in  found  knowledge;  and  would 
Walk  humbly,  under  the  impreffion  of  our  ba- 
Xaid  :  It's  tad  when  folks  are  ill  girded,  and  yet 
fcarcely  difcern  it.  It  feems  to  be  a  winnow- 
ing time,  and  fome  are  already  t»lcen  off  their 
feet,  who  thought  not,  fome  months  or  years 
fince,  to  have  carried  in  reference  to  the  truth, 
as  they  have  done  ;  it  hath  been  God's  mercy 
to  this  place,  that  he  hath  hedged  us  about  hi- 
therto, at  which  the  devil  hath  raged  not  a  little. 
Be  humbled,  and  have  an  eye  to  him  that  can 
keep  his  people,  and  can  eilablifh  them  in  the 
truth,  and  make  them  unblameablc  in  holincfs  till 
the  coming  of  the  Lord. 

We  come  now  to  the  icth  verfe  ;  and  from  the 
3fird  part  qt  it,  Tet  it  plea  fed  the  Lord  to  bruife 
him ;  be  hath  put  him  to  griefohefe  3  things  arife 
clearly,  iff,  'Thattho'  our  Lord  Jefus  was  mod 

*  innocent  in  his  own  Perfon,  yet  he  was  put  to 

*  exceeding  fore  trials  and  fharp  fufferings.' 
For  (1.)  He  was  bruifed,  to  wit,  like  corn  be- 
twixt the  upper  and  nether  miidones,  or  like 
grapes  in  the  wine-preTs;  which  refpe&s  not  fo 
much  his  outward  fufferings,  tho'  great  {for  a 
hone  of  him  was  not  broken)  as  jus  inward  foul- 
fufferings,  and  the  inward  preffures  of  wrath 
that  were  on  his  humane  foul.  (2.)  He  was  put 
to  grief,  -was  Core  ftraitned  and  pinched;  and 
thefe  exprellions  import  fo  much,  My  foul  is  ex- 
ceeding f  err  owful,  even  unto  death ;  my  foul  is 
fore  troubled, and  what  /hall  I  fay  ?  and, MyGod. my 
Cod,why  haft  thou  for fallen  me?  The  particulars  of 
this  grief  was  fpoken  to  before;  &  we  fhew  in  what 
refped  he  was  fo  humbled,  and  that  he  was  mod 
finlefs,  and  without  any  the  lead  carnal  mud  or 
p^ffion,  under  thefe  expreffions,  in  which  the  fenfe 
of  grief  vented  it  felfmoft  in  him  :  Only,  if  it  be 
he  here  asked,  What  is  the  reafon,  why  the 
prophet  doth  fo  much  infill,  in  pointing  out 
Chrid's  fufferings,  and  the  extremity  of  them, 
that  fcarce  almoit  is  there  one  verfe,  but  he  hath 
in  it  fome  one  orother  new  aggravation  of  them? 
W'e  conceive  the  reafon  of  it  is,  1.  Becaufe  there 
is  nothing  wherein  the  greatnefs  of  the  love  of 
God,  and  the  kind nefs  or  the  Mediator's  conde- 
fcending,  doth  appear  more  than  in  this  ;  for,  the 
jnore  he  differed,  the  more  the  love  of  God  {hi- 
red, ^and  his  condefcendency  kythed  the  more  ; 
this  being  the  great  inftance,  and  demonstrative 
proof  of  the  love  of  God,  God  fo  loved  the  world, 
that  he  gave  his  only  begotten  Sin,  as  it  is  John 
3.  16.  O  manifold  and  vadly  comprehenfive  So  1 
what  is  unfolded  in  it,  eternity  will  but  (uiHce 
fully  to  unfold.    And  this  being  the  great  in- 


VeTfeo,  ?£»■  .  Serm.  3<5. 

dance  of  the  Mediator's  condefcendenc) ,  and  of 
his  commending  his  love  to  iinners,  That  while 
wt  were  jet  enemies \  he  died  for  us,  as  it  is,  R  m. 
<,.  the  Lord  loves  to  have  this  the  fulvj  ct  or  our 
thoughts,  that  we  may  be  led  thereby  into  the 
foui-ravilhing,  and  fatisfyir.g  contemplation  of 
the  love  whence  it  came.  2.  Becaule  dure  is 
not  any  one  tiling  that  lies  nearer,  or  that  is  rea»  * 
dily  of  greater  concern  to  believers  than  to  be 
well  acquainted  with  CbrifVs  iuff.  rings,  w  here- 
in the  ,<>crd  would  have  his  people  fpiritualiy 
perqueir:  and  it  is  of  their  concernment  in  a  two- 
fold refpeefc,  1.  As  it  is  the  ground  of  their 
peace,  thereljre  he  is  called  our  peace,  and  a 
propitiation  fox  by  being  acquainted  with  Chrid's 
fufferings,  believers  have  a  fblid  ground  for 
their  faith,  whereby  they  difcover  accefs  to 
peace  with  God,  to  pardon  of  fin,  and  juuifica- 
tion,  the  Mediator  having  undergone  thefe  fuffe- 
rings for  this  end.  2.  As  it  is  the  ground  of 
their  confolation,  confidering  that  they  have  a 
fuffering  Mediator,  that  hath  paid  the  price  that 
was  due  by  them  ;  even  fuch  an  one  that  knows 
what  it  was  to  be  bruifed  with  wrath,  and  is 
therefore  very  tender  of,  and  companionate  to- 
wards fouls,  that  are  under  challenges,  and  ap- 
prehendons  of  wrath:  Thefe  are  lweet  words, 
which  we  have  tO  this  purpofe.  1  John  2.  1.  If 
any  manfin,we  have  an  Advocate  with  the  Father , 
Jefus  Chrift  the  righteous,  who  is  the  propitiati- 
on for  our  fins,  who  was  content  to  differ  and  fa- 
tisry  for  them.  O  condder  then  what  ye  are  do- 
ing, when  ye  read  of  his  fufferings  !  ior  the  ve- 
ry marrow  of  the  gofpel,  and  the  life  of  the  con- 
folation of  the  people  of  God  lies  here.  '^dlyy 
From  thefe  words,  Tct  it  pleafed  the  Lcrd  to 
bruife  him,  he  hath  put  him,  to  grief;  Obf-.-rve, 
*  That  the  Lord  Jehovah  had  the  m.iin  and  prin- 
cipal hand  in  all  the  fufferings  o!'this  innocent 
c  Mediator.'  It  was  not  the  Jews  nor  the  fcribes 
and P bar  1 fees, nor  Pilate  ;  but  it  pleafed  the  Lord 
to  bruife  him,  and  to  put  him  to  grief;  as  is 
clear,  Alls  4.  27,  28.  Herod  and  Pontius  Pilate, 
the  Gentiles  and  people  of  Ifrael,  were  gathered 
together,  to  do  what  fever  thy  hand  and  thy 
ccunfel  determined  bef.re  to  be  d  ne.  In  all  that 
they  did,  they  were  but  doing  that  which  was 
carved  out  before,  in  the  eternal  counfel  of  God; 
and  therefore  Pettr  fays,  Atts  2.23.  Him,  being 
delivered  by  the  determinate  counfel  and  f  re- 
knowledge  of  God,  ye' have  taken,  and  by  wicked 
hands  have  crucified  and  fluin.  T  he  Lord's 
hand  was  fupreme  in  the  bufinels  ;  and  we  may 
gather  the  fupreme  and  ioverelgn  influence  of 
the  Lord's  hand,  in  thefe  three  refbe&s  in  Chrid's 

fii& 


Serm.  3  *.  Jfalah  ^3. 

fufFerings,  1.  In  refpe&  of  his  appointing  them  ; 
it  was  concluded  in  the  counfel  of  God,  what  he 
fhould  fuffer,  what  (hould  be  the  price  that  Je- 
hovah would  have,  and  the  facrifice  that  he  would 
accept  of  from  his  hand.  2.  In  refpe&  of  the  or- 
dering and  overruling  of  his  fufFerings-,  when  it 
came  to  the  execution  of  his  antient  decree  ;  he, 
who  governs  all  the  counfels,  thoughts,  and  ani- 
ons of  men,  did  in  a  fpecial  manner  govern  and 
overrule  the  fufFerings  of  the  Mediator :  tho' 
Wicked  'men  were  following  their  own  defign, 
and  were  ftirred  and  a<fted  by  the  devil, who  is  laid 
to  have  put  it  into  the  heart  of  Judas  to  betray 
Chrift  ;  yet  God  had  the  ordering  of  all,  who 
ihould  betray  him,  what  death  he-fliouid  die, 
how  he  fhould  be  pierced,  and  yet  not  a  bone  of 
him  broken.  3.  In  reipe&  of  his  having  had  a 
a  hand  actively  in  them  ;  and  as  he  was  the  chief 
Party  that  purfued  Chrift,it  was  he  that  was  ex- 
acting the  ele&'s  debt  of  him;  therefore  the  Lord 
looks  overPilateand.  Hercd  to  him,  and  fays  toPi- 
late,Thou  couldft  have  no  power  over  me, except  it 
mere  given  thee  from  above',  and  to  his  Father, 
father,  take  this  cup  from  me  \  and  My  God, 
my  Cod3  why  haft  thou  ferfaken  tne  ? .  He  was 
purfued  as  (landing  Cautioner  fn  our  room  ;  in 
which  refpe<a  it  is  laid,  He  that  [pared  net  his. 
cyon  Sen  ;  he  (pared  him  not  when  he  cried,  but 
Would  have  him  drink  out  the  cup;  and,  Zecb, 
13.  7.  Awake,  0  fword.,  againft  my  Shepherd, 
and  againft  the  Man  that  is  my  Pelhw,fmite  the 
Shepherd.  The  mefl'age  comes  from,him,  and  he 
gives  the  fword  a  charge,  and  ordc  rs  it  to  fmite 
Jamh  In  all  winch  refpe&s,  it's  faid,  The  Lord 
bruifed  him,  and  he  hath  put  him  to  grief.  It 
was  this,- more  than  fword,  or  nails,  or  fp€s*j 
or  whip,  that  made  him  cry  out ;  another  and 
a  higher  hand,  brought  his  fiWeft  foul  to  more 
bittcmefs,  thm  all  the  fufFerings  he  endured 
from  men.  ' 

life.  This  leads  us  in  to  the  vindicating  of  the 
foverejgn  and  holy  providence  of  God,  in  that 
wherein  men  have  a  moft  finful  hand,  and  are 
moil  unexculable :  Tho'  Judas  tliat  betrayed, 
and  Pilate  that  condemned  the  innocent  Son  of 
God,  a&ed  moft  fmfully  ;  yet  the  Lord  himfelf 
hath  an  active  overruling  harid,  in  carrying  on 
his  own  defign;  and  what^  Judas  and  Pilate , 
with  other  wicked  men,  did,  was  fo  far  from  be- 
ing by  guefs,  that  they,  were  the  executions  of 
his  ancient  decrees:  And  he  is  moft  pure  and  fpot- 
lefs  in  venting  and  manifefting  grace,  holinefs 
and  juftice,  when  men  were  venting  their  cor- 
ruptions, impiety  and  injuftice  moft  ;  therefore 
the  holy  providence  of  God  mixeth  no  rr.ore,  as 
tp  any  finfUl  participation  with  mens  fin,  in 


Ver.  9, -io.  20$ 

their  finful  and  wicked  a&ings,  than  the  cove- 
nant of  redemption  mixed  it  lelf  with  the  finful- 
nels  oi'  them  that  cruqified    Chrift  :  Nay,  this 
is  a  principal  diamond  in  his  crown,  that  he  can- 
not only  govern  all  the  natural  fecond  caufes  that 
are  1n  the  world,  in  their  feveral  courfes  and  a- 
&ings,  and  order  them  to  his  own  glory,  but 
even  devils,  and  wicked  men,  and  hypocrites, 
their  moft  corrupt  and  abominable  actions,  and 
make  them  infruilrably  fubfervient  to  the  pro- 
moving  of  his  own  holy  ends  and  purpofes*,  and 
yet   be  free  of  their  fin    for  which  they  (hall 
count  to  hini^  And  as  itwas  no  excufeto  Judas. 
nor  toPilate,  that  they  did  what  before  was  de- 
creed ocl  God  ;;  ib'  it  (hall  be  no  excufe  to  any 
man  in  a  finful  courfe,  that  God  hath  a  hand  in 
every  thing  that  comes  to  pafs,  who  yet  is  juft: 
and  holy  in  all.  It  may  alfo  ftay  our  hearts,  when 
the  devil  and  his  inftruments,  as  it  were,  are 
running  mad ;  that  they  can  do  no   more  than 
what  God  permits,  nay,  fome  way  commiffiona- 
teth  them  to  do.     The  devil  could  not  ib  much 
as  touch  a  tail  of  one  of    Job's  fheep,  without 
leave  asked  and  given;  0  the  depth  bcth.  of  thi 
knowledge,  and  of  the  wifdom  of  God  I  how  un- 
fearchable  are  bis  ways,  and  his  judgments  pafi 
finding  out !  $dtji3  As  we  may  fee  here,  the  con- 
currence of  the  Perfons  of  the  bletfed  Trinity, 
Father,  Son,  and  holy  Ghoft  ;  the  concurrence 
of  jehovah  with  the  Mediator,  for  carrying  on 
the  fame  defign,  the  work  of .  man's  redemption 
(for  it  pleafed  them  all)  fo,  taking  the  Lord  Jeho- 
vah  effentially,  as  comprehending  all  the  three 
Perfons,  we  may  ooferve,  'That  the  Lord  is  well* 
c  willed  to,  and  hath  delight  in  profecuting  the 
'work  of  redemption,  tho'  even  to  the^bruiiing 
I  c  of  the   fecond  Perfon  of   the  Godhead,  confi- 
*  dered  as  he  became  Man  and  Mediator.'     Not 
^that  he  delighted  in  the  filterings,  as  fuch,  of 'his 
innocent  Son,    for   he  ajflifts  net  willingly  the 
children  of  men  \  but  considering  the  end,  and    ' 
the  effects  that  were  to  follow,  to  wit,  the  feed 
that  he  ihculd  beget  to  eternal  life,  and  the  cap- 
tives whom  he  was  to  redeem,  in  that  refpeft,  it 
was  not  only  not  againft  his  will,  but  it  pleafed 
himw:ell,  or,  as  the  word  is  in   the  new  tefta- 
ment,  it  was  his  goodpleafure ;  alluding,  as  it 
is  like,  to  this  of  the  prophet:  Kence,when  Chrift 
(peaks  of  the  work  of  redemption,  he  oalleth  it 
the  Father's  will  and    work,  the  lather's   voiU 
when  he  fays,  /  came  not  to  do  my  own  will,  but 
the  will  of  him  that  fent  me  ;  the  Father's  work*- 
wrhi!e  he  lays,  I  have  finifoed  the  work  thougaveft 
me  to  do  :  And  here  it  is  called  his  pleaj are,  for 
there  was  nothing  without  himfelf  to  move  him 
D  d  t« 


Verfe  to.  Serm.  37. 

flft  more  on  particular  Ufes  ',  but  is  there,  or 
can  there  be  greater  ground  of  confolation,  than 
this  ?  or  is  there  any  thing  wanting  here  to  com- 
pleat  the  confolation  ?  Is  there  not  a  well-furni- 
fhed  Saviour  com  million  ate  to  give  life  to  whom 
he  will,  who  hath  purchafed  it,  that  he  may  give 
it  ?  and  a  well-willing,  loving  and  condefcending 
God,  willing  to  give  his  Son,  and  willing  to  ac- 
cept of  his  death  for  a  ranfom  ?  a»d  what  would 
ye  have  more?  The  Party  offended  is, willing. 
to  be  in  friendih'ip  with  the  offending  party,  and 
to  give  and  accept  of  the  latisfa&ion :  What  can 
tentation  fay  ?  or  what  ground  is  for  jealoufie  to 
vent  it  felf  here  ?  He  that  did  nctfpare  bis  own 
Son,  but  willingly  and  freely  gave  him  to  death 
for  us  all ,  how  Jh all  he  not  with  him  al 'fo  freely 
give  us  all  things  ?  as  it  is,  Rom.  8.  And  if  we 
were  reconciled  to  God  by  the  death  of  his  Sen,  ' 
when  we  were  enemies^  Jhall  we  not  much  more  be 
faved  by  his  life  ?  as  it  is,  Rom.  5.10.  There  is. 
a  great  difproportion  betwixt  Chrift  and  other 
gifts,  yea,  and  the  gift  of  heaven  it  felf;  and 
fhall  a  poor  fmner  have  a  fuffering  Saviour  given, 
and  may  he  not  alfo  expeft  pardon  of  fin,  jufti- 
fication,  faith,  repentance ;  and  admiffion  to  the 
kingdom  ?  There  is  here  good  and  ftrong  ground 
of  confolation,  to  them  that  will  build  on  it : 
Let  the  Father,  and  ChrifVs  love  to  you  be  wel- 
come in  its  offers,  that  his  end,  in  bringing 
many  fons  to  glory,  be  not  fruftrated  by  any  of 
you,  fo  far  as  you  can  ;  tho'  it  cannot  indeed  be 
fruftrated  ;  For  the  pleafufe  of  the  Lord  JhaU  prof- 
fer in  his  hand,  and  he  Jljallfee  the  travail  of  hh 
E  1  n  -     foul,  and  b  e  fatisfed. 

SERMON    XXXVII. 

Ifaiah  liii.  10.—— -When  thou  Jhalt  make  his  foul  an  offering  for  fin,  he  Jhall Jee  Ibis  feed*  btjkallpro*- 
long  his  days,  and  thepleajure  of  the  Lord  Jhall  profper  in  his  bund. 


£«2  Ifaiah  «>3. 

to  it ;  when  he  might  have  fuffered  all  fallen 
mankind  toly  (till  in  their  forlorn  condition,  it 
pleafed  him  to  give  his  Son,  of  his  own  good  will, 
to  redeem  feveral  of  them. 

Ufe.  If  we  put  thefe  do&rines  together,  they 
afford  us  wonderful  matter  of  confolation,  i.That 
we  have  an  able  Saviour,  that  hath  given  a  fuffici- 
cient  ranfom  for  us,  a  price  that  cannot  be  over- 
valued.    2.  A  willing  Mediator,  that  gave  him- 
felf ;  no  man  took  his  life  from  him,  but^e  laid 
it  down  of  himfcif,  and  took  it  up  again..    3.   A 
willing  Jehovah,  contriving  and  taking  pleafure 
in  .contriving  the   redemption  of  elect  finners, 
thro'  thedeath  of  his  own  Son:  Which  reproves, 
and  gives  check  to  the  wonderful  ftrange  miftakes 
that  are  often  found  with  fo'me  poor  fouls  concer- 
ning the  way    of  peace  ;  as  fome  will   be  ready 
to  fay,  O  if  Chrift  were  as  willing  to  take  me, 
as  I  am  to  take  him!  as  willing  to  welcome  me,^ 
as  I  am  to  come  to  him  !  But  is  not  this  a  proof 
of  his  willingnefs,  that  he  was  content  to  be  brui- 
fedj  and  put  to  grief,  about  the  work  of  our  re- 
demption? Others  have  a  fecret  apprehenfion,that 
if  God  were  as  willing  to  receive  and  fave  them, 
as  Chrift  is,  they  would  have  more  confidence ; 
but  fays  the  prophet  here,  that  it  pleafed  the 
father  to  hruife  him,  in  whofe  breaft  (tofpeak  Co) 
bred  the  plot  of  finners  redemption  ;  Jehovah 
thought  it  good  :  He  loved  the  falvation  of  fin- 
ners  fo  well,  -that  he  was  content  to  feem  in  a 
manner  regardlefs  of  his  own  Son's  cries  and  tears 
for  a  time,  to  make  way  for  performing  that  fa- 
frisfa&ion  that  was  due  to  juflice  5  and  he  did  this 
with  good-will.,  and  pleafantly.     We  fhall  not  i 


€Hrift  and  his  fufferings  have  been  a  mod 
.  delightfom  Subje&  to  be  fpoken  and 
heard  of,  before  ever  he  fuffered;  and  they  ihould 
be  to  us  now  no  lefs,  but  much  more  fo,  even 
very  glad  tidings  to  hear,  that  ever  the  Son  of 
God  was  made  an  offering  for  fin. 

This  verfe,  as  we  hinted  the  lad  day,  doth  fet 
forth  Chrifl's  fufferings,  and  in  thefe  three,  that 
the  defign  of  Gcd  inbruifing  the  innocent  Lamb 
of  God  might  be  the  better  taken  up.  (1.)  They 
are  holden  forth  in  the  rife  where  they  bred,  or 
•  in  the  fountain  whence  they  flowed,  the  good  . 
pleafure  of  God  ;  Jt  pleafed  the  Lord  to  bruife 
him,  to  put  bim  to  grief.  Which  the.  pro- 
phet marks.  1.  To  ffe>^that  all  the  good,  that 
J^rnes  by  Chrift  to  finners,  is  bred  in  the  Lord's. 


own  bofom  .•  It  was  concluded  and  contrived 
there,  and  that  with  delight,  there  being  n o •• 
confhaint  or  neceffity  on  the  Lord  to  give  his 
Son,or  to  provide  him  to  be  a  Cautioner  for  dy- 
vour finners,  but  it  was  his  own  good  pleafure 
to  do  fo.  2.  To  ihew  the  concurrence  of  all  the 
Perfons  of  the  Trinity  in  promoving  the  work 
of  redemption  of  finners  ;  which  was  executed 
by  the  Son  the  Mediator,  to  fhew,  that  the  love 
of  the  Son  in  giving  his  life,  is  no  greater  than  j 
the  love  of  the  Father  in  contriving  and  accep- 
ting^ it  for  a  ranfom ;  there  being  naturally 
in  the  hearts  of  the  hearers  of  the  gofpel  this 
prejudice,  that  the  Father  is  more  rigid,  and 
lefs  loving  than  the  Son ;  But  conkderingj,  that*-. 


Serm.  37.  -  ,  r  .  .  </»—.,  ^5. 

it  was  the  Father,  Son  and  Spirit,  that  contrived 
ChriiVs  fufFerings;  that  the  Son's^  fufFerings  weie 
the  produtt  and  confequent  of  his  contrivance  f 
it  removeth  this  corrupt  imagination  and  pre- 
judice, and  fheweth  that  there  is  no  place  for  it. 
It  doth  alfo  contribute  notably  to  our  ingage- 
mentto  God,  to  be  throughly  perfwaded  of  the 
Lord's  good  pleafure  in  the  fufferings  of  the 
Mediator,  as  well  as  in  the  willingness  of  the 
Mediator  to  fuffer  ;  he  having  performed  the 
will  of  the  Father,  in  the  lowed 'fteps  of  his  hu- 
miliation. (2.)  They  are  expreft,  and  hoi  den  forth 
in  their  nature  and  end,  they  were  to  be  an  of- 
fering for  fin  ;  and  this  follows  well  on  the  former 
verfe,  becaufe  it  might  be  faid,  How  could  he, 
trot  bad  no  violence  in  his  bands,  nor  guile  in 
bis  mouth,  be  brought  fo  low  ?  He  hath  anfwe- 
red  in  part,  by  faying,  It  pleafed  tbc  Father  to 
bruife  him,  and  to  put  bim  to  grief.  But  be- 
caufe that  does  not  i'o  fully  obviate,  and  anfwer 
the  obje&ion  j  he  anfwers  further,  that  there  was 
a  notably  good  end  for  it;  Tho'  he  had  no  fin 
in  himlelf,  nor  are  we  to  look  on  his  fufFerings, 
as  for  any  fin  in  him,  yet  we  are  to  look  upon 
them  as  a  fatisfa&ion  to  juftice  for  the  fins  of  o- 
thers :  even  as  the  bullocks,  lambs  and  rams,  and 
the  fcape-goat,  were  not  (lain-  for  their  own  fins, 
for  they  were  not  capable  of  fin,  yet  they  were 
fomeway  typical  offerings  and  fatisfa&ions  for 
fin,  in  the  room  of  others  for  whom  they  were 
offered  ;  Co  our  Lord  Jefus  is  the  proper  Offering 
and  Sacrifice  for  the  fins  of  his  e!e&  people  ;  and 
his  fufFerings  are  fo  to  be  looked  on  by  us :  And 
this  is  the  fcope.  But  to  clear  the  words  a  lit- 
tle more  fully,  there  are  different  readings  of 
Cfaem,  as  they  are  fet  down  here  in  the  text,  and 
on  the  margent.  Here  it  is,  When  thou  Jbalt 
make  his  fcul  an  offering  for  Jin,  on  the  margent 
it  is.  When  his  foul  fo  all  make  an  offering  forfin\ 
The  rtafon  of  the  diverfity  is,  becaufe- the  fame 
word  in  the  original,  which  fignifies  thefecond 
Perfon  mafculine,  thou,  meaning  the  Father, 
fignifies  the  third  Perfon  foeminine,  his  foul  foall 
make  itfelf:  But  on  the  matter,  whether  we 
apply  it  to  the  Father,  or  to  Chrift,  both  comes 
to  or.e  thing  ;  it  feems  to  do  as  well  to  apply  it 
to  Chrift :  The  former  words  having  fet*  out 
God's  concurrence,andgood  pleafure  to  the  work; 
thefe  At  out  the  Mediator's  willingnefs,  as  in 
the  'ail:  verfe,  it  is  faid  that  be  poured  cut  his  fcul 
unto  death  ;  and  properly  Chrift  is  the  Prieft 
that  offered  up  himfelf :  yet,  we  fay,  there  is  no 
difference  on  the  matter,  nor  as  to  the  fcope, 
the  will  of  the  Father,  and  of  the  Mediator,  in 
the'work  of  redemption,  being  both  one;  tho' 
(as  we  faidj  we  incline   to  look   one  them,  as 


relating  to  Chrift.  2.  Offering  for  fin,  in  the 
original,  fignifies  fin  ;  fo  that  the  words  are, 
when  tboujhalt  make  bis  foul  fin,  the  word  being 
ordinarily  ufed  in  the  old  teftament,  and  thence 
borrowed  in  the  new  teftament  tofignify  a  fin-of- 
fering ;  as  Excd  29.  14.  and^Xevif.  4,  %,  and  16 
chapters,  where  the  fin-offering  is  appointed,  it 
is  the  fame  word  that's  here,  intimating  that 
the  fin-ofFering  wasdefigned  to  bear  their  fin,T£ey 
Jhall  lay  their  hands  en  the  fin,  or  fin-ofFering, 
becaufe  the  facrificed  beaft  was  typically  to  have 
the  peoples  fins  imputed  to  k  ;  tho'  properly  no- 
man's  fin  is  imputed  to  any,  but  to  Chrift-. 
This  is  alfo  clear,  if  we  compare  Pfah^c*  6.  with 
fttkfi  10.  5,  6.  That  which  in  the  pfalm  is  ren- 
dred  fin-effering,  in  the  original  is  fin  ;  but  the 
jlpoflle,Heb,  10.  hath  it  facrifice  for  fin\  and  it  fs 
the  fame  word  which  he  hath,  2  Cor,  5.  ult.  Ho 
was  made  fin  for  us,  that  is,  an  offering  for  Fin. 
By  which  we  may  fee  the  unwarrantablenefs  of 
fome  mens  accounting  Chrift  to  be  formally  a 
finner,  becaufe  he  is  called  fin,  and  becaufe  ou» 
fin  is  faid  to  belaid  on  him,  which,  inferipture- 
phrafe,  is  as  much  as  his  being  a  facrifice  for  fin 
in  the  room  of  fmners. 

(3.;  His  foul  may  betaken  either  fimply,  for 
hefiall  be  an  offering  jor  fin  ,  the  foul  being  oftea 
taken  for  the  whole  perfon  ;  or  it  may  b«  taken 
more  to  relate  to  his  fufFerings,  called  the  travel 
of  his  foul,  verfe  1 1 .  however  it  is  the  Perfon,tho 
Man  Chrift,  foul  and  body,  that  is  the  Sacrifice, 
and  more  efpceially  his  foul,  as  the  wrath  ofGod 
was  on  it ;  and  when  he  fuffered,  his  foul  did 
undergo  that  wrath,  as  well  as  his  back  was  gi- 
ven to  the  fmiter,  and  his  cheeks  to  them  that 
plucked  off  the  hair. 

(4.)  There  are  two  words  further,  which  we 
would  hint  at  in  the  expofition,  for'  clearing  of 
Chrift's  being  called  an  offering  for  fin,  ift.  We 
would  put  a  difference  between  the  offerings  and 
facrifices  which  were  for  fin  under  the  law.,  &  this 
ofFering,  which  is  applied  to  Chrift :  The  apoftle 
fays,  Heb,  10.  That  it  was  imp:Jfble,  that  tbc 
blood  of  bullocks  and  of  goats  could  take  away  fin; 
They  were  not  properly  fin- ofFerings,but  as  they 
were  types  of  that  offering  which  was  to  come. 
And  fo,when  Chrift  is  called  an  offering,  he  is  dif- 
ferenced from  all  the  offerings  that  were  offered 
before  him  by  priefts  on  earth,  in  this,  that  his 
offering  or  facrifice  takes  away  fin,  by  vertue  of 
itfelf,according  to  the  covenant ;  but  thefe  offer- 
ings of  thofe  priefts  that  were  under  the  law  (as  is 
clear  Heb,  9«i>)  took  not  away  fin  by  themfelves, 
but  only  in  fo  far  as  Chrift  who  was  typified  by 
them  was  made  ufeof.  Aiid  from  this  we  may  fee 
P  d  2  it 


2D4-.  J  fat  ah  $£• 

it  clear,  i.  That  it  was  by  the  blood  of  Chrift, 
that  the  fathers  under  the  law  had  their  fins  par- 
doned ;  and  that  the  pardon  of  fin  was  to  them 
an  effect  of  this  offering,  as  well  as  unto  us.  2. 
That  all  thefe  facriiices  and  offerings  under  the 
•he"  law  were  types  of  this  one  offering,  and  'not 
the  anniverfary  facrifice  only,  which  was  offered 
once  a  year  by  the  highprieft :  which  we  the  ra- 
ther hint  at,  becaufe  both  thefe  are  by  Socinus^ 
that  enemy  of  ChriiVs  fatisfaction,  controverted; 
he  aiming  thereby  to  draw  fouls  from  leaning  to 
this  offering.  idly  t  What  we  fpeak  of  ChriiVs 
facrifice,  relates  to  that  which  he  performed  on 
earth.  Tho'  he  be  yet  a  Prielt,rfwd  lives  for  t  r 
tqjnale  inter  ceffun  for  us ;  yet  this  offering  ref- 
pe&s  that  which  he  offered  while  he  was  here,  in 
the  world,  and  efpecially  that  which  he  offered 
on  the  crofs,  as  it  is  faid,  Eph.  5.  2.  He  hath  loved 

_#*,  and  given  himfelf  for  us,  an  efferingand 
facrifice  to  God,  fir  a  fvoeet  fmelling- favour  ;  and 
Jieb,  iofi2.  This' Man>  after  he  had  offered  one 
facrifice  for  fws>  for  ever  fat  down  on. the  right 
hand  of  God  ;  and  by  his  facrifice  once,  offered 
up  before,  lie  went  into  the  mod  holy,  he  hath, 
ferfeiled  for  ever  them  that  are  fanclified:  Which 
is  alfo  a  truth  controverted  by  that  lame  enemy 
S.oc\nus  ;  the  clearing  of  it  ferves,  not  only  too- 
pen  up  the  meaning  of  this  place,  but  to  let  us 
fee  the  efficacy  of  Chrift's  fufferings,  and  the  na- 
ture of  them,  that  in  them  eipecially,  his  offe- 
ring, as  it  brings  pardon  of  fin,  and  peace  with 
God,  does  confut.     So  then  the  meaning  of  the 

-.  place  is  in  fhort,  That  tho' our  Lsrd  Jelus  had 
no  fin,  yet  it  plea  fed  God,  in  his  counfel,  to  ap- 
point him  to  IUfrer,  and  that  his  fufferings  fhould 
h.e  an  offering  for  the  fins  of  others. 

More  particularly,  if  it  be  asked,  What  Is 
meaned  by  this,  an  offering  for  fin  I  we  fhall  clear 
it;. from  the  type  ;  and,  1.  it  is  here  fuppofed, 
that  there  is  fm  oa  the  perfofi,  and  that  wrath 
due  for  fin  is  to  be  removed.  2.  It  is  fuppofed, 
that  there  is  an  inability  in  the  perfon  to  remove 
the  fin,  and  yet  a  neceflity  to  have  it  removed, 
or  die  he  mull  iuffer.  3.  There  is  fuppoled  the 
interveening,  or  coming  of  fomething  in  the 
place  of  that  perfon  that  is  guilty  of  fin,  and  li- 
able to  wrath.  4.  There  is  fuppofed  the  accep- 
tation of  that,  which  interveeneth,  by  God,  the 
Party  offended;  and  lb  it.prefuppofeth  a  cpve- 
nant<  whereby  the  Lord  hath  condescended. to 
accept  of  that  offering.  .  Take  it  in- the  fin-offe- 
ring goat,  the  fcape-goat,  Levit*  16.  a  vive  type 
cf  Chrift;  when  he  is  brought  into  the  congre- 
gation,- (1.)  The  priefl:  mud  put  his  hand .11- 
ppn  him>  and  confcfs  thq  fins  and  tranfgrcitiops . 


Verfe  10.'  Serm.  37*. 

of  the  people  over  him  ;  which  fignified  their 
acknowledgment  of  their  fins,  and  a  liablenefs 
to  fuffering  becaule  of  them.  (2.)  It  luppofed 
their  propofmg  of  that  goat,  as  a  facrifice  to  bear 
their  iins,  and  to  take  them  on  him  ;  therefore 
it  was  faid,  The  priejhjhall  put  the  iniquities  of 
the  people  upon  him.  (3.)The  one  of  thefe  goats- 
was  to  be  lent  away  into  the  wildernefs,  and  the 
other  was  to  be  killed  ;  and  generally  all  the  fin- 
offerings  were  to  be  killed  :  So  that  no  remufton- 
of  fins  was  without  blood,  and  they  came  in 
the  room  of  the  iinners,  bearing  as  it  were  their 
fin,  and  their  puniihment.  Andv  (4.)  It  is  to 
be  an  atonement,  to  wit,  a  typical  atonement  ; 
By  this  means,  the  people  were  to  have  aceefs 
to  ecclefiaftical  privileges ;  but  they  could 
not  purify  the  conscience,  except  Chrift  were 
madeuleof,  who  was  the  true  atonement  then, 
as  he  is  now,  Hill  for  fin  ;  and  by  vertue  of  his 
facrifice,  according  to  the  covenant,  they 
were  to  deal,  for  the  pardon  of  the  fins  born 
by   him. 

"We  come  now  to  obferve  fome  things  from  the 
words  ;  and,  1.  It  is  fupponed  here,that  even  the 
ele&,  and  confequently  all  others,  are  by  their' 
fin  liable  to  God's  judgment,  and  obnoxious  to 
his  wrath  ;  there  were  no  need  of  a  fm-offering, 
if  this  were  not.  The  name  that  Chrift  gets 
here,  l'uppofes  that  there  was  fin,  and  that  there- 
was  wrath  for  fin  lying  at  the  door  of  all  men, 
fince  man  fell,  and  brake  God's  command  .*  All 
men  are  before  God  like  Jfaac,  lying  before  his 
•Father,  ready  to  be  killed,  'his  Father  having 
his  hand  ft  retched  out  with  the  knife,  ready  to 
take  away  his  life  ;  and  our  Lord  Jems  is  as  the 
ram  that  was  caught  in  the  thicket  of  thorns, 
whereby  ele&  finners  are  freed,  and  nimfelf  made 
the  facrifice  that  was  provided  in  their  room 
and  place,  Thus,  in  the  name  that  our  Lord 
Jefus  gets,  we  have.holden  out  to  us,  the  poftur.e 
that  all  of  us  are  in  by  nature,  if  Chrift  inter- 
veen  not  to  take  the  ftroke^off  us  on  himfelf, 
laying  himfelf  open  to  the  flroke  of  juftice  for 
fin:  To  clear  it,  confider  thefe  three  things, 
which  will  hold  out,  what  this  ftate  and  po- 
fture o^  ours  is  ;  1.  The  natural  finfulncfs,  and 
guilt  that,  men  are  lying  under,  which  makes 
them  naked,  and  to  be  as  that  wretched  infant, 
(fpoken  of  E^eh.  16.)  lying  in  their  blood, 
caft  forth  into  the  open  field,  to  the  lothing  of 
their  perfons  :  This  makes  God  and  them  to  be 
at  feud,  and  lays  them  open  to  the  ftroke  of  ju- 
ftice. 2.  Confider  the  interveening  of  the  law 
of  .God,  that  .threatens  the  .curie. on.  fin  wher-  - 

ever 


Serm.  37.  Jfaiah  <ft. 

ever  it  is,  and'  pronounces  this  fentence,  that 
th'e  tv ages  of  fin  is  death,  and  fays  to  the  firmer, 
as  it  is  (aid  to  Cain,  If  thou  fin,  death  lies  at  thy 
door\  and  in  this  fenfe,  Tinners  are  not  only  like 
to  malefa&ors  taken  and  apprehended,  but  like 
to  fuch  when  fentenced  to  death  ;  therefore, 
John  3.  ii.  He  that  believes  not,  is  condemned, 
already-.  3.  Coniider,  that  men  in  their  natural 
ftate,  who  have  broken  the  covenant  of  works, 
have  juftice  Come  way  purfuing  them,  to  the 
'  executing  of  the  fentence,  which  God  in  his 
law  hath  pronounced  againft  them  ;  and  tfuy 
are  as  thele  ihedders  or  blood  before  they  be- 
took themiel.ves  in  to  the  city  of  refuge,  ha- 
ving the  avenger  of  blood  following  hard  at 
their  heels  :  In  which  fenfe,  John  3.  36.  it's  faid, 
He  that  believes- not,  the  vo ruth  of.  God  abides 
onhim\   there  is.an  actual  appointment  or  ordi- 

-  nation  of  the  curfe  added  to  the  lavA  fentence, 
til)  by  Chrift  it  be  removed  ;  .and  this  is  in  fome 
fort  gripping  him,  and  taking  him  as  in  were  by 
the  throat  :  By  the  firfl  of  thefe,  man  is  found 
guilty,  and  liable  to  judgment  ;  by  the  fecond, 
he  is  fentenced  ;  but  by  the  third,  the  fentence 
{lands- over  his  head,  ready  to  be  executed,  and 
befpeaks  him  thus,  Therefore  thou  art  curfed, 
therefore  thou  art  a  dead  man. 

Soberly  think  upon  this,    and  make  thefe  Ufes 

of  it,  1.   See  here  the  condition    of  all  men  by 

nature,  and  your  own  in  particular  ;  a  very  ter- 

"•  rible  and  dreadful  condition,    wherein  they  are 

like  men  lying  bound  to  be  a  facriiice  to  the 

wrath  or  God5  the  Lord's  hand  being  ftretched 

out   to    lay   on  the  ftroke,    and  the  wrath  of 

God  abiding  on  them.  Do  ye  indeed  believe  this 

to  be  your  ftate  and  pofture,  till  application  be 

'  made  of  ChriiVs  Sacrifice,and  till  there  be  a  lay- 

,  ing  of  your  fin  over  on  him  by  faith,  that  ever 

.  till  then  ye  arejiable  to  the  law's  fentence,  and 

.  that   the  curfe  and  wrath  of  God  abideth  on 

1  you  ?  and  yet  this  is  the  ftate  and  pofture  of  all 

the  children  of  Adam,  that  have  not  got  Jefus 

Chrift  put  in  their  room  :  It  was  typical,  if  the 

-  people  did  not  bring  an  offering  as  was  prefcri- 
'  bed,  their  fin  remained  in  them  *,    but  it's  real 

-  here,  fin  and  wrath  iemain,  where  Chrifl:  is  not 

-  made  ufe  of  by  faith. 

The  2d  Ufe  is  for  expostulation  with  many  of 
you,  that  are  ftill  ifc  nature  (and  I  wifh  there- 
were  fewer  of  you  in  this  cafe  £0  be  fpoken  to) 
How  comes  it  to  pafs,  when  this  is  your  condi- 
tion by  nature,  that  ye  are  fo  fecure^  and  that 
ye  have  few  or  no  apprehenfions  at  all  of  the 
wrath  of  God,  and  of  the  hazard  of  your  im- 
mortal.fou's  ?  Ah/!  are  therenone  fuch  here, 
>&8tiappre.lien4.  their  h\ttr<b  ?    were  ye  eyer. 


Verfe  10.  20$" 

under  it  ?  and  if  fo,howhave  ye  been  delivered 
out  of  it  ?  or  who  is  come  in  your  room  I  do 
ye  think  it  nothing  to  be  under  fin,  and  the 
curfe  of  God,  to  have  wrath  abiding  in  you,  yea 
abiding  on  you  ?  There  are  many  of  you  who 
are  fkeping  found  now^  and  that  difdain  to  no- 
tice challenges: But, asStfcmcn  lpeaks  of  the  man 
that  was  deeping  on  the  top  of  a  mail:,  and  com- 
plaining of  that^and  of  them  that  deceived  him; 
fo  fhall  it  be  with  you,  that  can  ly  flill  fecure- 
ly  deeping  in  fin,  and  that  put  by  one  day  after 
another,  and  do  not  make  ufe  of  this  Sacrifice. 
All  that  the  gofpel  aims  at  is  this,that  ye  would 
feek  to  change  rooms  with  Chrift,  that  the  feud 
may  be  removed,  and  that  the  quarrel  that  is 
betwixt  God  and  you  may  not  be  continued  and 
k^eped  up  ;  efpecially,  feeing  there  is  a  way  laid 
down  how  to  get  your  debt  iatisfied  for  ',  which 
if  ye  neglect,  what  will  ye  do  when  your  day 
is  gone  f  Are  there  not  many  dying  daily  ?  and 
is  there  not  a  day  of  reckoning  coming,  when 
the  ftroke  that  is  hanging  and  hovering  over 
your  head  will  light  ?  and  feeing  it  is  fo,  why  do 
ye  ly  flill,  and  flight  Jefus  Chrift  '<  If  it  were  be- 
lieved what  dreadful  wrath  is  abiding  many  . 
(whereof  your  fecure  fenflelnefs,  and  fenflefs  Se- 
curity is  a  part)  and  what  a  terror  it  will  waken 
in  your  confeiences  one  day,  ye  would  certainly 
think  it  good  news  to  have  the  fu/Ferings  of 
Chrift.  fpoken  of,  and  the  benefit  of  them  offe- 
red to  you  now. 

The  3d  Ufe  is,  to  ftir  up  finners  to  thankful- 
nefs,  efpecially  fuch  of  you  as.  are  bleft  with  ef- 
fectual counfel,  to  make  the  right  ufe  of  this 
Sacrifice  ;  O  confider  how  much  ye  are  obli- 
ged to  God,  and  to  Chrift  the  Mediator  !  The 
preaching  of  the  gofpel  is  now  thought  little  of, 
and  is  taftelefs  to  marty  ;  but  did  ye  know  whac 
is  your  ftate  and  pcfture  by  nature,  how  near  ye 
are  to  hell,  anyhow  near  the  curfe  and  wrath 
are  Unto  you,  even  ready  to  grafp  at  you,to  tear 
and  devour  you,  the  Mediator's  interpofing  to 
fatisfy  for  you,  would  make  him  more  lovely 
to  you  ;  and  ye  that  have  gotten  intereft  in  him 
f^cured,  would  think  your  felves  much,  un- 
fpeakably  much,  in  his  common,  to  lay  {q,  and 
in  the  debt  of  his  grace,  fhiswas  the  pofture 
that  grace  found  you  in,  even  liable  to  the 
ftroke  of  God's  drawnfword  of  juftice:  And  our  - 
Lord  Jefus  on  the  one  fide  ftepped  in,  and  faid. 
Hold,  Lord  \  let  that  be  on  me,and  let  them  go  > 
free  :  And  upon  the  other  fide,  there  was  God's 
good  pleafure,  condefcending  ; to  accept  of  his 
offer,  and  faying,  Awake,  Ofword?  and  ffjiife  • 
.   tbci£bepherd3a}id  fpare  tt?e  foep.WhatMi&ztum 

iliould'-i 


-:<:>6  Ifaiab  ^3 

ihould  this  lay  upon  you,  to  love  and  be  thank- 
ful to  God.  and  to  the  Mediator,  who  interpo- 
sed to  keep  the  ftroke  off  you  5  I  fay,  upon  you 
who  arc  finners,  and  apprehenfive  or  wrath  ? 
This  is  Chrift's  offer  ;  and  if  ye  be  fled  to  him 
for  refuge,  he  hath  changed  rooms  with  you  : 
Ye  are  much  (as  I  laid)  in  his  debt  ;  he  hath 
freed  you  of  your  debt,and  purchafed  an  abfolu- 
tion  to  you  ;.and  there  is  no  condemnation  to you> 
as  it  is,  Rom.  8.  1.  whereas  before  ye  were  in  a 
manner  condemned  already.  But  the  truth  is, 
our  Lord  Jefus  is  undervalued,  not  only  by 
them  that  apprehend  not  their  hazard,  and  lb 
make  not  ufe  of  him  ;  but  alfo  in  a  great  meafure 
by  them  that  do  apprehend  it,  in  ib  far  as  they 
give  way  to  unbelief,  and  dare  fcarcely  truft  to 
2ns  facrifice. 

The  2d  and  next  thing  Implied  here,is ,  'That 
c  tho'  men  be  naturally  under  fin,  and  obnoxious 
c  to  the  wrath  and  curfe  of  God,  by  reafon  of  iin  ; 
c  yet  there  is  nothing  that  can  take  away  that  iin, 
c  and  free  them  from  wrath,  but  Chrift  Jefus  his 
c  offering  up  of  himfelf  a  Sacrifice  for  fin.'  There- 
fore he  is  fo  made  the  Offering  for  fin  here,  as  it 
is  exclufive  of  all  other  things  ;   no  other  thing 
could  do  it ;  as  it  is,  Heb.   10.  14.  He  by  one 
tferiitg  hath  perfected  for  ever  thefe  who  are 
fanttified.  The  blood  of  bulls  and  of  goats  could 
.not  take  away  fin  ;  Neither  U  (as  it  is,  A3s  4. 
12.)  there  any  other  name  under  hewen  given  to 
finners,   whereby  they  can  be  faved,    but  the 
name  of  Jefus*    I  fhall  not  fpeak  here  of  the  na- 
ture  of  Chrift's  Offering  and  Sacrifice ;    but 
lure,    tho'  all  men  be  under  fin  and  wrath  by 
.nature,    there   is  no  other  way  to  remove   ft, 
except  by  this  Sacrifice  :    Thoufands  of  rams, 
(as  it  is,  Micah  6.    7.)  and  ten  thoufand  rivers 
of  oil,  the  firft  born  of  the  body,  will  not  take 
away  the  fin  of  the  foul  ;  Chrift's  offering  up 
of  himfelf,    in  God's  account,**is  only  the  fin- 
offering,  for  the  removing  of  fin,    and   wrath 
from  finners.     Is  it  needful  to  prove  this  ?    We 
wifh  it  were  not  ;  but.  the  truth  is,  it's  hardly 
believed  by  'men  and  women  :    Confider  there- 
fore fhortly  thefe  -three   things,    and  ye   will 
iindittrue,    I.  The  certification  and  peremp- 
torinels  of  the  curfe  that  follows  fin,  as  we  may 
fee,  Gal,  3.10.  Cur  fed  is  every  one  that  continu- 
eth  not  in  all  things  written  in  the  book  of  the 
Jaw  to  do  them  :  Whatever  may  be  faid  of  God's 
abfolute  fovereignty,  whereof  we  will  not  now 
fpeak,    God  hath  fo  ordered  his  covenant,    and 
revealed  his  will  in  his  word-,  thafthe  foul  that 
fins  Jhall  die,  if  a  facrifice  be   not  put  in  it's 
room.     2.  Confider  the  ineffectual nefs  of  all  o- 
ther  things  to  fatisfy   juftice  :   Tho' we  would 


,    V^c  10.  Serm.  37. 

multiply  offerings,  what  cares  God  for  thefe  ? 
All  the  beafts  en  the  mountains  arehis>ke  delights 
not  in  the  bfood  of  bulls  andgoats,as  it  iiyPfal.^o, 
Thoufands  of  rams,  and  ten  thoufand  rivers   of 
oil,  are  rejected  ;    whether  we  look  to  penances, 
(whereof  fome  roolifhly  talk)  what  can  thefe  do 
to  God  ?  or  whether  we  look  to  mens  external 
performances  of  holy  duties,  or  to  their  inward 
convi<£Uons,    challenges  and  mournings  for  fin, 
there  is  no  fuitable  value   in  thefe  things,    to 
interpofe    betwixt    them  and    God's    wrath  ; , 
fuppone  that  man  after  the  fall  could  perform 
duties  without  fin  :  Therefore  the  apoftle,  Heb, 
10.  fays,  that  it  was  poffible  that  the  blood  of  bul- 
locks and  of  goats  could  take  away  fin  ;  there  is 
no  fuitablenefs  nor  proportionablenefs  betwixfi 
the  blood  of  abeaft,    and  the  foul  of  a  finner  ; 
far  lefs  betwixt  it  and  the  Majefty  of  God  that; 
is  wronged  by  fin  ;    Wherefore,  when  the  fuffe- 
rings  of  a  finner  are  lengthned  to  twenty  thou- 
fand millions   of  years  in  hell,    the  juftice    of 
God  is  never  fatisfied,  nor  never  will  be  to  the 
full  ;  what  then  can  other  things  do  ?    3.  There 
is  no  other  thing  that  hath  a  promife    made    or 
annexed  to  it,  nor  is  there  any  ether  mean  laid 
down,    for   the  removal  of  fin  and  wrath,  but 
Chrift    offering    himfelf  up  a  Sin-offering.      I 
know  fome  are  ready  to  think,  that  tho'  there 
be  no  worth  in  the  thing,    or  duty,    yet   God 
of  his  free  grace   will  accept  of  it  ;     but  is 
there  a  promife  of  God's  accepting  any  other 
thing  for  a  fatisfa&ion  for  fin,  or  for  the  removal 
of  wrath,  but  Chrift's  Sacrifice  alone  ?   and  will 
or  can  folks  expect  that  for  which  they  have  no 
promife  ?  The  fcripture  is  plain  and  perempto- 
ry in  this,  as  namely,  Atts  4.  14.  There  is  no  0- 
ther  name  under  heavenywhereby  a  finner  can  be 
favedybut  by  the  name  of  Jefus  :  He  is  the  Door, 
John  i^.tbe  Wayjhc  Truth  and  the  Zife,]ohn}i4. 
The  promife s  are  yea  and  amen  in  him,  2  Cor,  I. 
There  is  greater  neceffity  to  be  through  in  this, 
tho'  a  common  truth,  than  folks  think  o'i'.  And  for 
Ufi,  it  aims  at  thefe  two.     (1.)  Upon  the  one 
fide,  to  cry  down  all  befide,  that  pretends  to  fa- 
tisfy God,    or  to  make  a  finner  acceptable  to 
him.     Prayer  is  no  fin-offering  ;    repentance, 
convi&ions,    a  blamelefs  life,  £5V.    are   no   fin- 
offerings  5    thefe  things  are  empty,    and  infig- 
nificant,  as  to  the  3 utilisation  of  a  finner,    or 
the  obtaining  jof  his  pardon.    (2.)  Upon  the  o- • 
ther  fide,  it  points  out  the  abfolute  neceffity  of 
making  ufe  of  Chrift's  Sacrifice,  and  oi  the  be- 
taking of  our  felves  to  it,  for  the  fatisfy ing  of 
God's  juftice  :  If  there  be  a  neceffity  of  the  par- 
don of  fin,  andof  the  removing  of  wrath,  there 


Serm.  38.  Ifaiah  ^% 

is  then  fure  a  neceflity  of  clofing  with  Chrift, 
and  his  Sacrifice. 

The  \fl  of  thefe  Ufes  (peaks  to  two  forts  of  per- 
fons,    with  whom   the  word  of  God   hath   no 
weight,  and  who,  in  effe£  think  to  fatisfy  God 
with  nothing.     1 .  A  prophane,  gracelefs,  fecure 
company,  who,  becaufe  God  keeps  filence,  are 
difpofed  to  think  that  he  is  like  themfelves,  and 
that  he  will  never  purfue  a  quarrel  againft  them; 
much  like  to  that  man  fpoken  of,  Deut.  29.  18, 
19.  Who  fays  in  bis  heart,  He  fball  have  peace, 
though  be  walk  in  the  imagination  cf  bis  cvon 
heart,  adding  drunkennefs  to  thirft.     We  have  a 
generation  of  this  fort  among  us,  who  tu/h  at 
all  threatnings,  (alas  for  them  !   O  that   God 
would  be  gracioufly  pleafed  to  make  a  change  on 
them  ;  or,  if  that  may  not  be,  that  he  would  rid 
us   of  them  /  )    who  will  needs  live  fenfually, 
and  as  they  lilt ;    who  will  needs  (peak  and  do 
as  they  pleafe,  and  will  not  be  controuled  ;    and 
yet,  at  the  firft  hand,  will  boldly  and  confident- 
ly alTert  their  hope  of  heaven,  as  if  they  had  ne- 
ver been  finners  :    Whence   comes  this?     even 
from  their  fuppofing,  that  there  is  another  way 
to  heaven  than  God  hath  chalked  out ;  they  think 
they  may  be  faved,  tho'  they  never  betake  them- 
felves to  £ hrilb  for  union  with  him  :    But  whe- 
ther ihall  their  fentence  or  God's  ftand  ?    there 
is  a  day  coming,  when  ye  ihall  know.     Ye  fay, 
Ye  ihall  have  peace  ;  but  God  fays,  No  ;  Why 
fo  ?  Becaufe  ye  never  knew  what  it  was  to  make 
ufe  of  Chrift  ;  ye  had  never  fo  much  as  a  form, 
nor  any  the  leaft  guft  of  religion,  but  were  and 
are  flill  as  fenflefs  as  the  ftones  in  the  wall  : 
What  do  ye  think  will  become  of  this  ?    God 


Ve*fe  10.  26S 

urges,  as  it  were,  the  offers  of  Chrift  upon  you, 
and  ye  ftill  flight  him  ;  He  tells  you,  that  there 
is  a  neceflity  of  union  with  him,    elfe  ye  ihall 
never  fee  heaven ;  and  ye  \y  ftill  at   a  diftance 
from  him,  and  yet  will  needs  hope  for  heaven  : 
But  alas  !    it  will  not  be  fo  with  you.     Either 
think  on  the  right  way,  which  is,  by  putting 
Chrift   in  your   room,    and  laying  of  religion 
to  the  heart  in  lad  earned. ;    or   dream  not   of 
coming  to  heaven.     A    2d  fort  are  they,  who 
are  not  altogether  fo  profane  as  the  others,  but 
will  condemn  them  (as  indeed  the  pra&ice  of 
many  is  lothfomj  they  will,  it  may  be  pray  in 
their  families,    and  will  not  be  drunk,  neither 
will  they    fwear,    nor  lie,    and  they  will  walk 
blamelefly  ;  and,  upon  thefe  grounds,  theypro- 
mife  heaven  to  themfelves  very  confidently  \  and 
yet  they  come  not,  through  the   fenfe  or  their 
iinful. and  curled  ftate.  by  nature,  to  clofe  with 
Chrift  by  faith,  and  to  make  ufc  of  his  Sacrifice: 
Such  err  on  the  other  hand.     Oh,  when  ihall  we 
be  at  this,  not  to  negleft  the  ftudy  of  holinefs, 
and  yet  no^  to  reft  on  it,  to  the  prejudice  of 
this  one  offering  !    This  were  a  pra&ice  fui table 
to,  and  worthy  of  profeffors  of  the  gofpel  ;    to 
be  ferioufly  aiming  at  all  duties  of  holinels  that 
are  called  for  ;    and  yet  to  be  building  all  their 
expectation  of  any  good  from  God,  on  the  Sa- 
crifice of  Chrift  alone  ;    never  coming  to  God 
without  bringing  it  along  with  them,  and  look- 
ing through  it  to  be  accepted  before  him  :  There 
needs  no  more,  and  no  other  thing  that  we  can 
bring  will  do  our  turn,  nor  be    taken  off  our 
hand,  if  this  be  negle&ed.     The  Lord  himfelf  * 
teach  us  this  way. 


SERMON    XXXVIII. 

Ifaiahliii.  100     ■         4Vhen  thoujbalt  male  his  foul  an  offering  for  Jin,  be  jh  all  fee  bhfeed,  be  JlraB 


prolong  bis  dajs>  and  the  pleafure  cf  the  Lord  fiall  prcfper  in  bis  hand. 


WHatever  the  men  of  the  world  think  of  it, 
it  is  not  an  eafy  matter  to  get  the  juftice 
of  God  fatisfied  for  fin,  and  to  get  the  wrath  and 
curfe,  that  men  by  fin  have  drawn  on  themfelves, 
removed  :  Offerings  of  bullocks,-  and  goats, 
thoufands  of  rams,  and  ten  thoufand  rivers  of  oil, 
Will  not  do  it  ;  the  redemption  of  the  foul  is  fo 
precious,  that  it  ceafeth  for  ever  that  way,  and 
by  all  fuch  means  :  Therefore  the  Lord  in  his 
wifdom  hath  found  out  the  means,  and  in  his 

trace  and  love  hath  condefcended,  that  his  own 
ear  Son,  his  Fellow,  ihall,  as  a  Lamb  without 
*pot,  be  a  Sin-ofrVring,  to  take  away  the  fins  of 
iis  el e&|  world  ;  and  this  is.  the  great  confi- 
guration under  wkicfr  we  ikoukl  take   up  she 


death  of  Chrift,    as  making  himfelf  therein  an  : 
Offering  for  fin,  and  interpofing  himfelf  to  fa- 
tisfy divine  juftice,  that  forgivenefs    might  be 
made  forthcoming  to  us. 

The  JDoftrine,  which  we  propofed  to  be  fpoken 
to  the  laft  day,  was  this,  <  That  Jefus  Chrift  is 

*  the  only  Sin-offering,  by  which  fin  can  be  taken 

*  away,  and  God  fo  iatisfied,  as  to  forbear  the 

*  punifhment  of  the  iinner,  and  to  admit  him  to 
?  peace  and  friendihip  with  him.3     If  we  would 
enumerate  all  things  imaginable,    and    invent  ; 
ways  and  means  without  number  to  remove  fin,  - 
or  to  make  a  finner's  peace  with  God,  there  is  no  ' 
other  means  but  this  that  will  do  it  j  as  we  have 


2DS  Ifitdb'\'tem 

it^Heb.  10.  Chrift  Jefus,  by  his  once  offering  up  of  ' 
bimfelf  perfects  for  ever  tbefe  who  are  fanclified; 
and  Acts  4.  There  is  no  other  name  given  under 
heaven,  whereby  finners  can  be  faved,  but  the 
name  cf '  ye'f 

The  Ufe  is,  to  commend,  and  to  demonftrate 
to  us  all,  the  neceflity  of  the  ufe-making  'of  this 
one  offering  of  Chrift.  If  he  be  the  one  offering 
to  take  away  fin,  and  if  no  other  will  be  accep- 
ted, then  there  is  a  ne:effity,  that  he  in  his  offe- 
ring o'c  himfelf  be  made  ufe  of :  If  all  be  under 
fin,  and  if,  by  the  law,  fin  and  cleath  be  knit  in- 
feparably  together  (as  it  is  faid,  The  wages  of  fin 
7S  death)  and  if  freedom  from  fin  and  wrath,  and 
peace  with  God,  be  neceftary  ;  then  there  is  a 
necefnty,  that*  finners  beferious  in  this  matt'er,to 
get  a  title  to,  and  intereft  in  this  one  Offering 
and  Sacrifice  of  Chrift. 

In  the  profecu^ing  of  the  Ufe,  we  fhall  fpeak  a 
little  to  tbefe  four  things,  1.  To  fome  grounds, 
or  reafons,  to  fhew  the  neceffity  of  finners  ufe- 
making  of  Chrift's  Sacrifice  or  Offering.  2.  To 
this,what  it  is  to  make  ufe  of  this  Offering. 3. We 
ihail  give  a  word  of  advertisement,  as  to  fome 
miftakes  that  are  about  it.  4.  We  fhall  give  fome 
differencing  characters,  or  evidences,  of  a  perfon 
that  is  making  right  uie  of  this  Offering,  for  ob- 
taining of  pardon,  and  for  making  of  this  peace 
with  God. 

For  the  Firft,  that  is,-  the  reafons  to  evince 
the  neceffity  of  it  ;  the  firft  of  them  is  that 
which  we  hinted  at  juft  now,  If  men  were 
not  lying  under  fin,  and  obnoxious  to  wrath, 
and  if  there  were  any  other  fin  offering,  or  any 
other  way  or  mean  to  efcape  the  curfe  and  wrath" 
of  God  due  for  fin,  there  were  no  tuch  nectfli- 
ty  :  But.feeing  that  all  men  are  under  fin,  and 
under  the  curie  of  God  and  his  wrath,  becaufe 
of  it,  and  feeing  there  is  no  other  thing  that  can 
take  away  fin  ;  then  there  is  art  abfolute  necef- 
iity,  ferioufly  to  make  ufe  of,  and  to  have  an  in- 
tereft in  this  fin -offering.  2.  Confider,  that  the 
great  part  of  men  in  the  wprld,  and  even  of 
them  that  hear  thv  gofpel,  do  not  indeed  make 
ufe  of  this  offering,  tho5  they  be  fome  way  un- 
der the  conviction  that  they  are  finners,  and 
that  this  is  ,the  only  fin-offering  to  take  away 
fin  :  And  we  fuppofe,  if  ye  were  all  put  to  it,  ye 
could  not  deny,  but  ye  are  finners,  and  that  no- 
thing can  take  away  fin,  but  Chrift's  offering 
up  of  himfelf  a3  a  Sacrifice  to  fatisfy  juftice; 
Tho'  fome  be  that  grofly  ignorant,  that  they 
trill  fpeak  of  fome  other  thing,  yet  generally 
tbefe  that  own  and  maintain  the  truth  of  the 
gofpel,  are  under  a  conviction  that  no  other 
tkin^  can  take  away  iinj  and  yet,  evenamongfl 


Verfe  10."  Serm.  38; 

theie,  there  are  many  that    n=vef  make  ufe  of 
Chrift,   and  of  his  Sacrifice,  to  take  away  their 
fins,  £0  remove  wrath,  and    make  their  peace 
with  God  :  There  were  many  Jews,  who  by  the 
daily  facrifices,  which  typed  forth  this  one  offe- 
ring of  Chrift,  were  taught,  that  there  was  no 
other  way   to  come  by  pardon,  and  peace  with 
God,  hut  their    ufe-making  of  it;     and  yet  the 
moft  part  of  them,  in  going  about  thefe  faenfices, 
were  tlig-hters  of  this  one  Sacrifice  5    therefore 
the  apoftle  fays  of  them,  Rem.  10.  13,  Thaty  be- 
ing ignorant  cf  God's  right  ecu fnefsjhej  went  a- 
bout  to  eftablijk  their  own  right ecufnefs^  and  did 
not  fubmit  themfelves    unto  the  right  ecujnefs  of 
C.d.     It  is  as  certain,  that   many  that  hear  this 
gofpel,  and  profefs  Chrift  to  be  the  only  fin-offe- 
ring,   will  be  difowned  of  him  on  this  account  ; 
therefore  many  are  brought  in,  faying,  Luke  1 3. 
Did  we  net  hear  thee  preach  -in  curftreets  ?  have 
we  not  eaten  and  drunken  in  thy  pr e fence? to  whom 
he  iiwll  fay,  Depart  from  me,  1  never  knew  you, 
/e    workers  of  iniquity;    becaufe   (as  if  he' had 
faid)   whatever  ye   profeffed,    ye    never    made 
peace  with  God,    through  and  by  me.      And 
what  is  the  reafon,    Ipray,  that  lo  many  perifh 
under  the  gofpel,  who  in- word  acknowledge  this. 
one  offering,  and  that  it  is  it  only  which  t.kes 
away  fin,  but  becaufe  that,  notwithftanding  of 
that    conviction    and    acknowledgment,     they 
are  never  brought  actually  to  make  ufe  of  Chrift, 
and  of  this  his  Sacrifice  and  Offering  ;  and   if 
ye  think  and  acknowledge,    that  there  are  ma- 
ny that  go  to   hell,  that   have- the    knowledge 
and    conviction   of    this   truth,    ye    alfo   mult 
grant,    that  it  is  becaufe  they  make  not  confei- 
ence.  to  make  ufe  of  it.     3.  Confider,  that  tho* 
there  be  many  of  the  hearers  of  the  gofpel,  wha 
do  not  reft  on  Chrift,  yet  it  is   very   hard  to 
convince  any  of  them?  that  they  are  ready  to 
'flight  Chrift's  Sacrifice:  1  am  fure  that  both  the 
former  wriil  be  grantedt     (l.)Tbat  nothing  but 
Chrift's  Sacrifice  can  fatisfy  juftice  ;  (2.)  That' 
many  do  not  reft  on  it,  and  fo  pcrilb  :  But  if  we 
come  to  the  (^.^lcarcely  ihall  wre  find  one  that 
will  grant  (except  it  be  a  tender  body)  that 
they  make  not  ufe  of  him  :    They  will  eafily  be 
convinced,  .that  adultery  is  a  fin,  and  that  they 
are  guilty  of  it,  if  they  be  lb  indeed  ;  that  drun- 
kennefs  and    fabbath-breaking   are    fins  ;     yea, 
poffibly    (which  is  more)  that  vaguing  of   the 
mind  in  duties   of   .worfhip  is  a  fin,    and  that 
they  are  guilty  of  it  :    But  it  is  not  fo  eafy  to 
convince  them,  that  they  are  guily  of  the  fin  of 
not  making  ufe  o^  Chrift,  and  of  his  Sacrifice; 
nay,  they  are  fo  puft  up  with  a  good  opinion  of 

tbera-, 


Serm.  38.  If  at  ah  -$3. 

themfelves,  that  they  will  laugh  at  fuch  a  chal- 
lenge |  and  hence  it  is.,  that  10  few  make  ufe  of. 
Chrift's  sacrifice,  and  of  his  righteoufnefs,  be- 
caufe  io  few  are  convinced,  that  they  beiieve  not 
on  him  ;  therefore,  when  the  Spirit  comes,  John 
16.  it  is  faid.  that  he  Jhall  convince  the  world  of 
fin  ;  not  becauie  they  did  whore,  drink,  fwear, 
©V.  tho'  convi&ions  tor  thefe  fins  will  not  be 
wanting  ;  but  becauje  they  believed  not  inChriJ}: 
And  hence  it  is,  Luke  13.  25.  that  thefe  will 
not  take  Chrift's  firfb  anfwer,  /  knew  you  not  ; 
What  (as  if  they  laid)  knows  thou  not  us  ?  we 
have  eaten  and  drunken  in  thy  pre  fence,  we  have 
profefled  faith  in  thte,  and  our  hope  to  get 
heaven  by  thy  righteoufnefs  ;  and  yet  he  fhall 
anfw'er  them  again  pcren.ptorily.Z'f/wfyV^/wr, 
J  know  y:u  not :  Not  that  there  will  be  much  to 
do,  or  any  great  citfi  uity  to  convince  folk  in 
that  day,  or  any  room  left  to  deb:te  the  bufi- 
nefs  ;  but  he  would  tell  us  by  this,  that  many 
die  in  this^  deiulion  :  And  if  it  be  a  thing 
that  folks  are  lo  hardly  convinced  of,  had  they 
not  need  to  be  ferioufl)  lolicitous,  that  they  be 
not  deeived  and  di  lap  pointed  ?  4.  Confider 
how  lad  the  difappoimment  will  be  to  finners 
one  day,  when  they  iha  I  he  b  ought  to  acknow- 
ledge, that  the)  knew  that  there  was  no  other 
name  given.  wh  r  by  Tinners  ^ould  be  laved,  but 
the  name  of  Jefus ;  and  )  et  that  they  flighted 
and  rejected  hrm.  Ye  that  never  ferioufly  min- 
ded counting  and  reckoning  with  Gcd,  do  ye 
think  on  this  and  that  th^  paffir^  of  tne  ientence, 
will  be  upon  this  ground  to  wit,  Whether  ye  have 
£ed  to  Jefus  Chriit,  ana  ji  akc  uie  of  his  Sacri- 
fice or  not  ?  VM11  t  not  b"  a  fad  di  appointment, 
to  meet  with  a  doleiul  .Jjefrart.fi  r,  me  on  this 
ground,  becauf_  tho'  there  Wis  iome  conviction 
that  this  was  the  only  :acr.hce  and  Sm  < fferirg 
tnat  tafces awa>  fin  that  yet  it  was  not  m  de  uie 
of.nor  made  toe  6-ound  of  your  pea  ewith  God? 
But  to  the  d  v  hat  is  it  then  to  make  ufe  of 
this  Offer  ng  ?  ■  know  no  hater  w  a)  than  to  ex- 
plain it  from  the  typi.al  facrinces  that  were 
under  the  law  ;  and  we  ma>  take  it  up  in  thefe 
three,  (i.)'t  imp  its  a  thorow  conviction  of  folks 
liaUenefs  to  the  juilice  of  God  for  fin,  and  an 
"Utter  inability  in  uur  felyes,  and  utter  emptinefs 
and  impotencyin  all  other. means,  to  fatisty  for 
iin  :  1  bus  they  that  brought  the  facrifice  to  the 
prieft,  laid  their  hand  on  the  head  of  the  b.aft, 
by  which  they  acknowledge,  that  d.4ath  was -due 
unto  them.  So  then,  to  have  the  lively  fc-nfe 
of  the  due  defert  of  fin,  that  is,  to  have  the 
Sentence  of  death  carried  about  in  our  bofom,  to 
have  the  thorow  conviction  of  the  emptinefs  of 
ail  other  means  of  relief,  is  rt^uiilte  tg  the  righj 


Verfe  10."  20fc 

ire-maJdng  of  ChrifVs  Offering.  C2.)It  implieth 
this,  that  there  be  a  look  had  to  the  inftitution 
and  ordinance  of  God,  appointing  this  Sacrifice 
to  be  the  mean  of  the  redemption  of  finners  : 
Therefore,  in  thofe  facrifices  that  were  offered 
for  fin,  there  was  a  refpe&  had  to  God's  cove- 
nant ;  wherein  were  not  only  promifes  relating 
to  external  cleanfmg,and  to  admiifion  to  Church- 
privileges,  but  promifes  alfo  relating  to  in- 
ward cleanfing,  and  to  the  pardon  of  fin,  which 
was  the  great  end  of  thefe  facrifices  *,  and  the 
looking  to  the  inftitution  of  this  Sacrifice,  is 
the  ground  that  leads  us  in  to  take  up  the  end 
of  Chrift's  fufferings,  and  is  a  warrant  for  our 
faith,  in  the  ufe-making  thereof  ;  be.ng  the  on- 
ly facrifice  that  expiates  iin,  and  holds  off  wraths 
And  if  thefe  two  things  be  not  carried  along  in 
the  ufe-making  of  this  facriiice,  to  wit,  the 
conviction  of  fin,  and  the  liablenefs  to  wrath  ; 
and  God's  inftitution  and  appointment  oi  this 
facrifice,  to  take  away  fin,  and  to  avert  wrath  ; 
our  ufe-making  of  it  is  but  will-worfhip.  (3«)  It 
implies  this,  that  when  the  finner  is  walking  un- 
der the  fenfe  of  his  fin,  and  the  emptinefs  and  in- 
effectualnefs  of  all  other  things, to  remove  fin  and 
wrath  (as  David  hath  it,  Pjal.  si.  16.  Thou  defi- 
refl  not  facrifice. thcu  delightefl  not  in  burnt-offe- 
rings)  there  muft  be  a  looking  to  the  worth  o€ 
Chriit,  .and  of  his  Sacriri  e;that  is  appointed  to 
take  away  fin,  and  hold  off  wrath  ;  and  the  foul's 
a&u^l  applying  of  his  Offering  to  it  felF  ;  as  we 
may  lee, in  the  4,  "i>6,and  16.  chapters  of  Leviti- 
cus, where  there  are  feveral  facrifices  appointed  to 
be  offered  for  feveral  fins,and  particu'arly  that  of 
the.  J 'cap g-go at,  on  the  head  whereof,  the  prieft 
for  the  people  was  to  lay  his  hands  :  In  which 
was  impded,  not  opry  their  acknowledgment 
of  fin,  and  of  their  delerving  death;  and  of 
God's  appointment  of  that  to  be  a  typic  1  (  fie- 
ri ng  for  the  typical  taking  away  of  fin  ;  but 
the  e  two  things  further  v\cre  implied,  1.  That 
thydid  take  the  burden  or  their  firs,  which 
neither  they  themfelves,  nor  anv  <th  r  could 
bear,  and  laid  itonChrift  ;  when  j  tfti:e  did  put 
at  them  ror  treir  debt  (to  fpeak  lo)  they  drew 
a  bill  on  Chrift,  as  their  Cautioner,  to  anfwer 
it  *,  and  as  they  did  put  the  del  t  in  his  han  ,  to 
by^paid  by  him;  Co  they  lippmed  and  trufted 
the  weight  of  their  fouls  to  him,  md  to  no  o- 
ther  :  bo  that,  when  God  w?s  purfuing  them  for 
their  debt,  faying,  as  it  were,  I  will  have  pay- 
ment of  you,  or  elfe  you  muft  die  ;  th  y  brought 
the  facrifice  to  the  prieft,  to  pleafe  God  typi- 
cally, with  an  eye  to  Chrift  typified  thereby  . 
Even  fo;  for  tinners  to  make  ufe  of  Chrift's  fuf 
E  c  ferings, 


2iO  t     Jfatab    33- 

ferings,  is,  in  the  thorow  conviction  of  fin,  and 
of  deferred  wrath,  to  flee  unto  Jeius-Chrift, 
and  to  put  him  in  their  room  ;  being  content 
and  defzreous,  that  he  be  their  Cautioner^and  un- 
dertake for  them,and  fatisfy  for  their  debt :  Yea, 
putting  him  actually  fo  it,  to  pay  their  debt ;  k> 
that  they  have  no  other  anfwer  to  any  challenge 
for  fin  but  this,  The  Cautioner  that  I  have  be- 
taken my  felf  to,  and  put  in  my  room,  will  pay 
this  debt,and  anfwer  for  it :  The  2d  a&  of  faith, 
is  this,  When  they  have  betaken  themfelves  to 
him,  and  to  his  facrifice,  they  acquiefce  in,  and 
reft  upon  it  alone,  for  obtaining  of  the  fentence 
cf  abfolution  ;  which  was  alfo  implied  in  the 
people  their  laying  their  hands,  by  the  pried, 
on  the  head  of  the  iacrifice  :  For  as  it  impli- 
ed their  acknowledging  that  they  could  not 
pleafe  nor  fatisfy  God  cf  themfelves,  nor  by  any 
other  way  or  mean  ;  fo  it  implied,  that,  accor- 
ding to  God's  covenant,  they  expend  his  ab- 
folving  of  them,  becaufe  of  that  facrifice  •,  and 
that,  tho'  the'y  were  defperate  by  themfelves  to 
fatisfy,  yet  they  had  faith  in  God's  covenant, 
that  the  iacrifice  they  offered,  would  typica  ly 
fatisfy  him:  Even  fo,  the  believer  draws  the 
conclufion  from  Chrift's  fa:rifice,  according  to 
the  terms  of  the  covenant,  that  he  hath  ablolu- 
tion  ;  and  refts  on,  and  acquiefces  in  it:  And 
this  is  called  Trufting  or  Confiding  in  Chrift  ; 
when  not  only  he  caileth  himlelf  Qn  him,  but 
hathconfidence,that  the  bill  which  he  hath  drawn 
on  him  will  be  anfwered  by  him  ;  which  is  foun- 
ded on  the  covenant,  in  which  it's  faid,  Of  all 
that  come  unto  me,  I  will  put  none  away  ;  as  it 
is,  John  6.  37.  Him  that  cometh  to  me,  I  will 
in  nowife  caft  cut ;  and  Zech.  13.  There  is  a 
fountain  opened  in  the  houfe  of  David,  for  fm> 
and  for  uncleannefs  ;  on  which  ground  believers 
expe&  the  benefit  of  warning,  on  their  perfor- 
ming of  the  condition  of  the  covenant;  And 
when  David,  Pfal.  51.7.  prays,  Purge  we,  it 
holds  out  the  a£t  of  faith,  drawing  the  bill  on 
Chrift  ;  And  when  he  fays,  /  Jhall  be  clean  and 
white  as  fnow  ;  it  holds  out  his  confident  refting 
on,and  acquiefcirg  in  Chrift,  for  cleanfing.  And 
this  is  the  reafon,  why  fome  exprefs  faith,  by 
ileaving  to  Chrift  ;  others,  by  confident  refting  on 
bim-,ox  by  affurance  ;  And  there  may  be  a  truth 
in  both ;  becaufe  the  one  looks  on  faith  according 
to  the  HHl  ail  of  cleaving  to  him  ;  and  the 
other  takes  up  faith  according  to  the  other  aft 
of  ajjured  refting  on  him,  or  confiding  in  him, 
and  on,  or  in  his  Iacrifice  offered  up  once  for 
all.  In  a  word,  to  make  ufe  of  this  once  offering 
for  fin,  is  fo  to  make  ufe  of  him,  as  to  put  him 


Verfe    10.  Serm.  38. 

in  our  room,  and  our  felves  fome  way  in  his 
room:  Not  to  dare  to  count  and  reckon  with 
juftice ;  nay,  not  to  dare,  as  it  were,  to  count 
with  Chrift  ;  but  leaving  Chrift  in  the  ftout(to 
fpeak_  Co)  and  running  away  from  reckoning 
with  juftice,  to  hide  our  felves  under  him,  who 
can  count  to  the  utmoft  farthing  :  Even  as  when. 
God  commanded  Abraham  to  offer  up  his  fon 
Jfaac,  and  when  he  was  lifting  his  hand  to  flay 
him,  there  came  a  voice  from  heaven,  Abraham, 
hold  thy  kand}a.nd  a  ram  is  provided,  and  Jfaae 
is  loofed,  and  taken  down  from  off  the  altar,  and 
the  ram  is  put  in  his  ftead  and  place  ;  fo  there  is 
here  a  changing  of  rooms  with  Chrift,  according 
to  that  fvveeteft  word,  iCor.  ^.ult.  He  was  made 
fin  f:r  us,  who  knew  no  fin,  that  we,  who  had 
no  righteoufnefs,  might  be  made  the  rigbteouf- 
nefs  of  God  in  him. 

3.  If  it  be  fo  very  difficult,  and  yet  for  abfo- 
lutely  neceifary,to  make  ufe  of  Chrift,  and  efpe- 
cially  in  his  offering  up  of  himfelf  for  the  fins 
of  his  people  *,  there  is  ground  here,  for  warning, 
and  advertifement,  to  walk  tenderly  in  this  mat- 
ter, that  this  facrilice  be  not  flighted,  that  this 
one  offering  be  not  neg'efted,  as  we  would  not 
have  fin  lying  at  our  door.  And  here  we  mall 
point  at  three  forts  of  perfons,  who  may  be  coun- 
ted flighters  and  neglc<fter,s  of  this  offering. 
The  \ft  lort  are  thefe,  who  think  to  make  their 
peace  with  God,  without  minding  the  neceifity 
of  the  interveening  of  any  thing  betwixt  him 
and  them  ',  and  thefe  go  on  feveral  grounds,  or 
are  of  feveral  forts.  1.  Some  are  utterly  carelefs 
how  their  peace  be  made,  or  whether  it  be  made 
or  not  :  They  hope  for  it,  and  think  to  come 
at  it,  but  cannot  give  an  account,  whether  they 
will  come  at  it  or  not ;  and  they  are  carelefs  to 
know  the  way.  2.  Others  go  upon  their  pre- 
emption: They  think  God  loves  them,  becaufe 

•  they  love  themfelves  *,  and  tho'  they  know  they 
have  fin,  yet  they  think  God  will  not  be  fo  ill, 
as  to  reckon  with  them  ;  they  think  they  are 
fure  that  God  loves  them,  but  they  cannot  give 
a  ground  for  it.  3.  Others  think,  God  is  merci- 
ful, and  therefore  they  conclude  that  they  will 
be  pardoned  :  They  cannot  conceive  God  to  be 
like  man  in  his  mercy,  but  to  be  far  beyond  him 
(as  indeed  he  is  infinitely  in  fome'refpeel:)  and 
therefore,  becaule,  when  man  is  merciful,  he 
fometime  feeks  no  fat.isfa<5Hon  ;  Co  neither  will 
God,  think  they;  not  confidering,  that  tho' 
God  be  merciful,  that  yet  he  will  not  fhew  mer- 
cy to  the  prejudice  of  his  juftice,  but  will  needs 
have  it  fatisfied  :  Such  think,  on  the  matter  a$ 

,    leaft,  that  they  would  have  gotten  mercy,    tho* 

Chrift  . 


5errn.  3S.  Ifalah  53. 

Chrift  had  never  died.  It  is  true,  If  God  had 
not  been  merciful,  never  a  (inner  had  gotten  . 
Snercy  ;  yet  that  is  not  the  ground  of  his  Slew- 
ing fnerc)\other\vife  all  the  world  might  eXpc# 
mercy  :  For  he  is,  and  ever  was,  gracious  *nd 
merciful  in  himielf;  and  therefore  there  mud  be 
fome  other  ground  and  way  for  obtaining  of  par- 
don ;  elfe  it  cannot  be  expe&edj  becaule  of  the 
alone  fimple  and  abftra&  consideration  of  his 
mercy  :  And  yet  many  will  needs  expect  it  on 
this  ground,  without  refpe&  to  the  Mediator's 
purchafe.  A  1 d  fort,  are  they  that  take  the  le- 
gal way,  for  making  their  peace  with  God  :  Not 
as  if  they  thought  to  appear  before  God  without 
fin,  and  holy,  as  the  covenant  of  works  requi- 
reth  ;  but  if  they  fin,  theywill  make  amends  : 
And  it's  either  fomething  negativcthat  they  have 
fiotdone,  or  fomething  pofkive  that  they  have 
done,  or  fome  internal  qualifications,  that  they 
reft  upon.  1.  Something  negative,  they  have 
»ot  been  fo  ill  as  other  folks  ;  and  if  they  go  to 
hell,  they  think  few  will  go  to  heaven  :  They 
have  done  wrong  to  none  ;  and  if  they  were  a- 
bouttodie,  they  think,  and  it  maybe  fay,  that 
they  will  leave  a  good  name  behind  them,  on 
the  account  of  their  harmlels  walk",  like  that 
Pbarifee,  they  can  fay,  Lord,  I  thank  thee.  1  am 
not  like  other  men,  nor  like- this  Publican  :  They 
are  no  drunkards,  no  oppreffors,  they  neither 
curfe  nor  fwear  ;  and  vvhen  they  fee  any  prophane 
perfons,  they  are  puft  up  with  a  good  opinion 
of  themfelves,  becaufe  they  are  not  as  prophane 
as  they.  Or,  2.They  will  come  a  further  length, 
and  positively  do  many  duties,  upon  which  they 
reft  ;.and  whereof  they  are  ready  to  boaft,  with 
that  fame  Pharifee,  who  vaunted,  /  fafl  twice  a 
roeek,  I  give  tithes  of  aUIpcJfefs:  If  any  duty  be 
performed,  or  any  good  be  done  by  them,  their 
fingers  are  ready  (to  fay  fo)  to  ftick  to  it  ;  But, 
3.  and  efpecially,  If  there  be  any  inward  work, 
as  if  there  be  any  liberty,  or  motion  of  the  affe- 
ftions  in  prayer ;  if  there  be,at  hearing  the  word, 
fome  convictions  (harper  at  one  time  than  at  ano- 
ther ;  if  there  be  any  fort  of  repentance,  rewing, 
and  fadnefs  for  fin,  $f.  thefe,  they  think,  will  do 
their  turn :  It  is  mod  certain,  and  might  be  clea- 
red, both  from  the  word  of  God,  and  from  ex- 
perience, that  many  hundreds  of  profclTors  cTafh, 
and  perifh  on  this  ftumbling-block,  Jfaiab  48.  1, 
2.  where  the  Lord  is  fpeaking  of  a  people,  that 
made  mention  cf  his  name ,  and  fware  by  him, 
hut  not  in  truth  nor  in  right eoufnefs  \  of  whom  he 
fays.that  they  caBznd  count  themfelves  of  the  ho- 
b  city, and  flay  themfelves  upon  the  Godof\fae\\ 
and  the  ground  of  it  is,  their  retting  on  external 


Verfe  ic  m 

duties,  of  fading  and  prayer,  and  the  like  :  Ex- 
pectation of  happinefs  grounded  on  fome  fecklefs 
performances,  cutsthe  throats  of  many  civil  and 
difcreet  men,  that  are  not  grofly  prophane.  A 
3d  fort  do  not  altogether  flight  and  neglect  Chrift 
himfelf,  but  they  (light  and  neglect  his  offering ; 
as  if  they  would  in  a  manner  make  ufe  of  himfelfi 
but  not  of  his  facrifice  ;  as  Mattb.  1 9.  and  Mark. 
10.  there  is  a  man  fpoken  of,,  that  comes  to 
Chrift,  would  fain  be  at  heaven,  and  ksks,Good 
Mafier,  what  Jh all  I  do  that  I  may  inherit  cter~ 
nal  Ufe  ?  and  yet  he  was  going  on  the  grounds 
of  his  own  righteoufnefs:  This  is  exceeding  fub- 
tile  and  deceitful ;  and  therefore  ye  would  take 
the  better  notice  of  it,  and  how  it  is  fallen  into. 
A  man  may  come  to  Chrift,  as  God,  for  pardon 
of  fin  (and  fome  think,  tho'  moft  ignorantly 
and  erroneoufly,  that  Chrift  the  Son  is  more 
companionate  and  ready  to  pardon  than  the  Fa- 
ther) and  may  feek  pardon  from  him  ;  but  not 
for  his  fake,  or  on  his  account  :  For  there  is  a 
difference  betwixt  making  Chrift  the  Object  o£ 
ourworfhip  and  making  ufe  of  him  as  Media- 
tor. There  are  many  that  have  prayed  to  Chrift: 
as  God,  and  fought  pardon  of  fin  from  him  5 
who  never  prayed  to  obtain  pardon,  by  vertue  of 
his  offering.  Folk  may  alfo  defire  help  front 
Chrift,  to  enable  them  to  do  duties,  that  they 
may  thereby  work  out  the  work  of  their  own  faJ- 
vation,  and  be  helped  this  way  to  make  their 
peace  with  God,  who  do  not  ground  the  ma- 
king of  their  peace  with  God  on  his  offering  a- 
lone  :  Thefe  things  are  exceeding  frequent  in 
peoples  practice,  who  will  pray  to  Chrift  for  fuch 
and  fuch  things,  and  yet  not  found  their  expecta- 
tion of  them  upon  his  offering,  or  his  righteouf- 
nefs :  If  we  would  make  ufe  of  Chrift's  offering 
fingly  and  rightly,  we  would  efchew  thefe,  and 
all  other  wrong  ways. 

4.  Tt  may  be  asked  then,  What  are  the  eviden- 
ces that  may  give  a  perfon  fome  clearnefs,  that 
he  is  making  ufe  of  Chrift's  righteoufnefs  aright, 
and  that  it  is  not  his  own  righteoufnefs,  nor  the 
making  ufe  of  Chrift  only  as  he  is  God,  that 
fuftains  him?  I  anfwer,that  this  is  indeed  amyfte- 
ry  ;  and  will  require  fearchtng,  and  watching  to* 
obferve  our  own  condition  :  And  mo  things 
concur  than  one  or  two,  to  make  a  full  difcoverjr 
of  it :  In  fpeaking  to  this,as  we  defire  to  ftrength- 
en  the  prefumption  of  none,  fo  we  ihall  labour 
tofnunthe  weakning  of  the  faith  of  any  found 
believer.  There  are  then  thefe  fix  or  f even  di£. 
ferencing  evidences,  or  characters  of  a  perfon, 
that  is  rightly  making  ufe  of  Chrift's  offering, 
whicja  difference  him  from  others  :  And,  i.Onc 
Kn  that 


^r*  Ifaiah  ^3. 

that  truly  makesufe  of  Chrift's  offering,  hath  not 
onl)  Jjeen  brought,  to  fee  his  need  of  it,  but 
Iris  natural  propcnfion  and  readinefs  to  misken 
it,  and  reil  upon  other  things  befide  it,  for  the 
making  of  his  peace  ;  whereas  another  man, who 
clots  nut  rightly  make  ufe  of  it,  tho'  he  may 
fee  his  fin,  and  lo  hs  need  of  it  ;'yet  he  fees  not, 
neither  will  t.»ke  with  the  tendency,  propenfe- 
nefs  and  inclination  of  his  heart,  to  reft  upon 
fome  other  thing  b  fide  it  :  See  this  difference 
in  Paul,  before  and  arter  converiion,  Phil.  3. 
Before  he  w^s  converted,  he  itudied,  as  he 
thought,  all  the  righreoufnels  of  tl,e  law;  and 
no  doubt  olfered  facrihees,  which  implied  the 
acknowledgment  of  fin  ;  and  he  thought  th.it  all 
was  well  with  him  :  Therefore  he  fays>Tcucbbtg 
the  rightecufnefs  of  the  law,  he  was  blamelefs  ; 
and  verfe  6.  Thefe  things  that  were  gain  to  me, 
or  thele  things  that  I  placed  my  righteoufnefs 
in,  I  thought  the  mo  lacrifices  that  I  offered,  I 
Jlad  the  more  to  buy  my  peace  by  ;  he  fees, 
th.-t  in  his  tludying  of  holinefs,  he  was  feeking 
to  make -a  (lock  in  himfeli :  But  after  his  con- 
verfion,  he  caits  all  thefe,  as  to  leaning  to  them, 
or  making  them  any  ground  of  his  peace  with 
Cod,  or  of  his  juitification  before  him  ;  he  be- 
takes himielf  only  to  Chrift's  righteoufnefs,  and 
counts  them  to  be  but  hfs*\  would  think  it  a  good 
evidence  for  folks,  not  only  to  fee  the  loofnefs 
©f  their  hearts  in  duty,  and  that  to  be  aim  \  but 
to  fee,  when  ought  went  well  with  them,  the 
inc. i  ration  of  their  hearts  ready  to  account  that 
to  be  gain,  and  to  reft  upon  it:  There  is  fuch 
aii  um.-u.  and  natural  inclination  in  all;  and  it 
\%  a  good  token,  when  it  is  difcovered,  and  be- 
comes a  burden,  and  the  ground  of  a  challenge; 
not  onl)  that  they  have  finned,  in  this,and  that, 
and  the  other  duty,  but  that  they  have  gone  a- 
whoring  after  their  fecklefs  performances  to  the 
prejudice  of  their  efteem  of  Chrift,  and  of  his 
righteoufnefs  :  Before  the  law  came  (iaith  Paul) 
TLcm.  7.)  was  aJive jl  thought  1  had  a  (lock  to  do 
xn>  own  turn;  but  when,  the  commandment  came, 
fmrevived.and  1  died,  1  here  are  man)  that  will 
be  convinced  of  fin  in  their  performances,  that 
will  not  he  convinced  of  this  finful  inclination 
to  put  thele  in  Chrift's  room.  A  2d  ditf  rence 
©^evidence  is  this  ;  One  that  aims  to  make  u'e 
©f  Chrift's  off. ring  and  righteoufnefs,  not  only 
their  finsv  ill  be  an  exercife  to  them,  how  to  win 
©ver  them  to  Chrift,  but  it  w il  1  be  their  exercife 
alfo,  how  to  win  over  t'  eir  graces  and  duties. 
jo  hfm  ;  it  will  bf^an  exercife  to  them,  not  only 
ftp  have  iujh  a  fin  in  their  duty  taken  away,  but 
l*ow  to  win  over  the  duty  it  felf  that  they  fturn^ 
He  not  on  it,  to  the  prejudice  of  tfeeir  ;ruftin£ 


Verfe  10.  Serm.  38. 

to  phrift:  whereas  another  man,  when  his  du* 
ties  go  well  with  him,  uisealy  to  him  to  win 
over  t.icm,  as  he  thinks,becaufc  he  reus  atished 
with  them.  Paul,  Pb'u  3.  fees  not  only  while 
he  was  in  nature,  that  be  counted  fomething 
gain  befide  Chrift,  but  after  converiion,  he  finds 
an  inclination  to  it  ;  and  therefore, in  oppoiition 
to  this  inclination,  he  doth  with  a  doubtlefs,cry 
down  all  things,  and  count  tnem  but  dung  and 
lols  tor  the  excjltncy  or  the  knowledge  of 
Chr.lt  j  Lakmg  m  his,  gracious  actions,  as  well 
as  others  :  for  the  words  in  the  text  and  con- 
text Cell  us,  that  lie  is  ipeaking  or  auties  per- 
formed by  him.  even  after  converiion  ;  an.  that 
he  found  a  nectifity  t.>  call  away  the  good  as. 
well  as  the  bad,  in  the  point  of  jiftihcation  : 
As  a  man,  that  is  in  a  ftonn  at  tea,  hath  a  greater 
reluctance  to  caft  over  board.!  iilks,  fattins,  vel- 
yets>  and  other  inch  fine  things,  than  th  t  which 
is  more  bale,  and  of  lefs  worth  ;  fo  he  found  it 
more  difficult,  and  was  put  to  lorne  harder  ex- 
ercife, to  be  quit  of  his  auties,  that  they  mould 
not  ftick  to  him,  than  to  be  rid  of  his  iins.  Is 
there  any  fuch  exercife  as  this  amongft  folks,  to 
be  put  to  wreithng  with  their  duties,  not  as 
being  angry  at  them  as  fu  h,  but  how  to  get 
them  as  it  were  caft  over  board  ;  to  be  jealous  of 
any  good  in  them,  or  done  by  them,  that  it  pre- 
judge not  their  efteem  or  Chrift  ;  to  be  bufy  in 
well  doing  all  the  day,  and  in  the  evening  to. 
count  ail  their  doing  but  lols  ;  and  to  renounce 
it  utterly,  as  to  any  puffing-up  by  it,  or  as  to 
the  making  of  their  peace  with  God  thereby  i  A 
^d  evidence  is  this.  One  that  is  fingle  in  ma- 
king ufe  of-  Chrift's  facrifice,  will  be  exercifed 
and  difquieted,  when  his  duty  is  done,till  there 
be  Jor  a^eptance,a  ftay ing  and  reft ing  on  ChriftY 
righceoulncts  :    There  are  two   forts   that    ut- 

•  terly  ail,  and  fall  lhort  here,  i.Some  that  are 
content  with  lm,  and  make  lies  their  refuge,, 
2.  Others  that  are  fatisfied  with  duty,  if  it  go 
well  with,  them,  and  promife  themfelves  ac- 
ceptance on  that  alone  account,  neglecting 
Chrift  :  But  the  believer  hath  (as  I  juft  now* 
laid)  oneexercile  of  faith,  how  to  be  quit  of 
fin  ;  and  another  new  exercife  of  it,  how  to  be 
freed  from  retting  on  duty,  and  how  to  be  fingly 
engaged  unto,andto  reft  upon  Chrift :  His  mind 
is' not  quiet  in  all  his  duties  till  he  come  hither* 
even  to  be  found  in  Chi  ill,  not  having  his 
own  righteoufnefs^  but  his.  it's  a  good  token, 
Yrhcn  folks  are  not  only  exercifed  to  have  fin 
mortified,  and  duties  g -ing  with  them,  but  alfo 
to  have  their  peace  with  v;od  grounded  on  Chrift,. 
and  not   on  duty.j  hence  it  is,  that  a.Chxiftan 

will 


Serm.  38.  V*i*b  53. 

will  fometimes  be  taken  up  a  whole  day  in 
duty,  and  yet  have  but  little,  or  no  peace,  be- 
cstuie  he  would  be  over,  and  through  all  duties, 
to  rcfting  on  Chrift,  which  he  wins  not  at  to 
his  (attraction,  ^ibly,  One  that  is  lingle  in  uie- 
making  of  thrift,  and  or'  his  offering',  hath  a 
fea  or  miftaking  this  offering  of  Chrift,  and 
t  at  fome  other  tiling  be  put  in  his  room,  and 
he  miskent  or  neglected  ;  There  will  be  not 
only  a  fear,  left  he  fin,  and  come  ihort  in  the 
fuitab.e  performance  of  fuch  a  duty,  and  left 
he  rail  under  wrath  ;  but  alfo  fear  and  jealosy, 
left,  in  iiis  unbelief  and  felfiihnefs,  he  be  go.ng 
wrong  in  the  ufe -making  of  Chrift,  and  or  his 
facrihee  ;  as  is  implied  in  the  word,  Heb.  4.  1. 
where  the  apoftle,  having  fpoken  of  many  o.  the 
Israelites  their  unbelief  in  the  former  chapter, 
feys,  in  the  beginning  of  this,  Let  us  therefore 
fear,  left  a  promije  being  left  us  of  entring 
into  his  reft,  any  of  us  Jhould  feem  to  come 
fhurt  of  it,  to  wit,  through  unbelief  :  Be  ho- 
lily  jealous  (as  if  he  had  faid)  left,  as  it  is  chap. 
3.  12,  13.  there  be  in  any  of  you  an  evil 
heart  of  unbelief  in  departing  from  the  living 
Cod.  In  a  word,  he  will  be  fulpeCting  the  ex- 
erciie  of  his  faith,  as  muc"h  as  any  thing  ;  a  na- 
tural man  will  fometimes,  it  may  be,  fuipeft  his 
duties,  but  hardly  will  he  be  brought  to  iuf- 
pect.  his  faith,  otherwife  he  could  not  have  the 
peace  that  he  hath,  fuch  as  it  is  :  This  may  al- 
io be  confirmed  from  that  poor  man's  prayer  to 
Chrift,  Mark  9.  Lord,  1  believe,  help  my  unbelief 
He  dare  not  well  truft  his  own  faith,  jtbly*,  They 
that  are  fingle  in  their  ufe  making  of  Chrift's 
offering,  not  only  fee  themfelves  finners,  but 
they  carry  along  with  them  the  difcovery  of  the 
naughtinefs  of  every  thing  that  is  beft  in  them  ; 
when  they  fee  that,  to  which  others  lippen  to  Co 
much,  fo  very  unsuitable,  and  that  they  are  tar 
ihort  of  that  which  they  ihould  beat,  they  dare 
not  own,  nor  look  on  it  to  boaft  of  it,  but  it's  a 
burden  to  them,  to  fee  fo  much  fin  in  it :  It's  no- 
thing to  fee  fin  in  fome  outward  actions,  and  in 
that  which  is  directly  contrary  to  God's  law  ; 
but  it's  much  to  fee  fin  in  our  beft  things,  as  irr 
our  faith  in  God,  in  our  love  to  him,  and  in 
our  ends  in  holy  duties.  A  legal  man  will  con- 
feis  it  may  be  readily,  that  he  fins  in  every  thing; 
but  he  covers  all  with  this,  that  he  hath  a  good 
heart  to  God,  or  a  good  end  :  The  believer  on 
the  contrary  fees  all  his  good  fo  naughty,  that 
it  is  taftelels  to  him  ;  he  never  gets  any  thing  to 
r^ft  on,  or  that  can  bear  his  weight  to  confide 
infill  he  comes  toChrift's  feci  ifiee.  tthly^nch  > 
is.are  aiming  rightly  to  make,  ufc  of  CbriftV 


Verfe  10.  21  % 

offering  and  facrifice,  efteem  and  think  exceed- 
ing mu-h  of  it  *v  therefore  they  adventure  hea- 
ven and  their   eternal  faivation  on  it :  It's  that 
which  cheers    and    deiighis    them    moft,     that 
Chrift  hath  ftepped  in,  and  engaged  to  do-that 
for  them,  which  neither  themlelves,  nor  any  o- 
ther  perfon,  or   thing  could  do  ;  The  life  (faith 
the  apoftle,  Gal.  2.)  toat  J  now  live  in  the  fiefb9 
is  by  toe  faith  of  the  Son  of  God,  who  loved  mey 
and  gave  himfetj  for  me  \    And  l  Tim.  [.  15. 
'Lois   is   a  fait  of ul  faying,     and  worthy  of  all 
acceptation,      that    Jzjus    Chrift    came    to    the. 
vtforld  to  fave  finners,  if  wh>.m  I  am  the  chief 
And  / ,bn  heartlomly,  Rev.   1.  7.      To  him  that 
failed   us,    and    wajhed  us   in   his  own  bloody 
&c.  But  they   that  endeavour  not.   neither  aim 
rightly  to  make  ufe  of  Chrift's  (acrifice,  think  lit- 
tle or  nothing  oi'  it ;  they  are  not  made  glad,  nor 
are  their  hearts  lifted  up  with  fpiritual  joy  be- 
caufe  of  it :  The  good  and  glad  news  ofa  llain  Sa- 
viour, are  not  the  chief  ground  of  their  confola- 
tion,  as  they  are  to  the  believer.     This  evidence 
is  fomewhat  general,   yet  fure  as    well  as  the 
former    :  O  but  it's  matter  oi'  much   wonder  to 
the  believer,  when  he  thinks  how  that,when  the 
ftroke  of  juftice  was  ready  to  com«  on  him,  Chrift 
fhould  have  interpoled  betwixt  him  and  that  fa- 
tal and  deadly  blow  /  But  others  efteem  not  of 
it,  and  therefore  cannot  make  ufe  of   it.     ytblyt 
They  that  are  rightly  making  ufe  of  Chrift's  fa- 
criflce, find  it  to  be  a  difficult  thing,  and  that 
which  will  coft  them  wreftling,  to  get  it  made 
ufe  of  aright  ;.they  breathe  after  it,  and  yet  win 
not  to  that  which  they  would  be  at  in  it :  O  !  as 
David  cries,  Pfal.  51.  Purge  me  w^thhyjfop,  and 
IJhall  be  clean ;  wajh  me,  and  Jfhall  be  white  as 
fnew  :  they  know  not  well  what  way  to  make  ufe 
of  it  to  their   fatisfa&ion,  they  would  make  fo 
much  ufe  of  it,  or  riow  to  vent  and  exercife  their 
faith  on  it  ;  and  when  it  comes  to  actual  belie- 
ving, and  to  the  acting  of  their  faith,  they  find? 
it  to  be  like  afmooth  andfiippery  ftone,  thatthey 
cannot  ealily  hold  their  feet  on.     So  Paul  lays, 
Phil.  3.    /  count  all    things    but    dung     that! 
may  win  Chrift,  and  that  I  may  be  found  in  bim% 
he  cared  not  what  hecaft  over  board,that  he  might 
win  to  that  land,  even  to  Chrift  and  his  righte-  • 
oufnefs  :   Like  fea- men   in    great  hazard,    who* 
call;  all  over  board,  to  win  the  fhore  ;  it's  even 
{o  with   the  believer,  he  fees  that  there  is  fuch  « 
hazard  to  go  wrong,  and  that  it's  Co  difficult  to  > 
be  right,  even  to  make  the  heart  iubmrt  to  the  • 
way  of  faith,  and  to  abide  by  it  fingly,  that  he  « 
is  content  to  furfer  the  lots  of  all  things,  if  he  • 
*iay  be  ri^bt  there:  £ut .  on  the  contrary,  a. 


2i4  Ifaiab   $3. 

man  that  .refts  on  his  own  righteoulhsfs,  be  a 
difficulty  what  will  to  him,  faith  is  no  difficulty 
to  him  ;  he  may  have  fear  to  come  fhort  of  hea- 
ren  fomttimes,  but  he  thinks  that  he  is  always 
exercifing  his  faith.  In  a  word,  the  ^believer 
ordinarily  believes  bed,  when  he  hath  the  deep- 
eft,  and  mod  kindly  impreffion  of  his  fin  :  As 
for  the  legal  man,  he  can  believe  well,  as  he 
thinks,  when  he  hath  no  challenge  for  fin  ;  but 
when  he   is   challenged    for  fin,  his  faith   fails 


Verfe  10.  Serin.  39. 

him.  Now,  from  all  that  hath  been  faid,  ye 
may  fee  the  neceflity  of  making  ufe  of  this  facri- 
fice; and  how  warily,  and  cautiouOy  it  fhould 
be  done,  that  ye  may  fteer  a  ftralght  courfe  be- 
tween grofs  prophanity  and  prefumption,  ei- 
ther of  which  wi,ll  ruine  and  deftroy  the  foul : 
The  Lord  Jefus  himfelfbe  your  Steerfman,  and 
Pilot,  that  ye  by  his  skilful  conduct  may  ftemme 
the  port,  and  hold  off  thefe  rocks,  on  which  thou- 
fands  of  fouls  fplit,  and  make  fhipwreck. 


S   E  R  M  O  N    XXXIX. 

Ifaiahliii.  10. When  thou  jlyiU  make  his  foul  an  offering  for  fin,  he  fi  all  fee  his  feed,  he  JbaS 

prolong  bis  days,  and  the  pleafure  of  the  Lord  Jball  profpet in  bis  hand,. 


Sin  was  eafily  brought  into  the  world  ;  a  little 
bufinefs  brought  in  fin,  and  the  curfe  and 
■wrath  of  God  with  it  ;  and,  without  any  great 
difficulty,  men  can  continue  in  Tin,  and  ly  under 
God's  wrath  and  curfe  :  But  the  taking  -away  of 
fin,  and  the  fatisfying  of  the  juftice  of  God  for 
it,  is  no  ealy  matter,  that  (if  we  may  fo  fpeak) 
did  put  heaven  and  earth  both  to  it;  there  was 
fuch  a  contrivance  of  this  way,  and  fu'cha  mean 
chofen,  and  made  ufe  of,  that  fin  might  be  re- 
moved, and  the  curie  taken  away,  as  the  like  was* 
never  heard  of. 

The  intimationand  manifestation  of  this  way, 
is  in  the  firit  part  of  this  verfe,  Tet  it  pleafcd  the 
Zcrd  to  bruife  him  5  in  God's  council,  and  by  his 
pleafure,.  it  was  contrived,  and  the  way  found 
out  :  And  the  mean  is  fet  down  in  thefe  words, 
When  thou  f) alt  make  his  foul  an  offering  for  fin  ; 
the  Mediator,  even  he  who  was  the  fpotlefs 
Lamb  ot  God,  in  whofe  mouth  was  found  no 
guile,  was  bruifed,  and  put  to.  fad  fuffering,  to 
get  this  effe&uate  ;  that  the  curfe  might  be  re- 
moved from  finners,  he  was  made  the  fin-offe- 
ring. 

We  ihew,  that  Jefus  Chrift  is  the  only  fin-offe- 
ring, by  which  finis  taken  away,  and  that  it  is 
implied  here  ;  fo  that  it  is  denied  to  all  other 
things,  or  means,  to  have  any  efficacy,  vertue 
or  merit  in  them,  as  to  the  removing  of  fin,  and 
the  curfe  brought  on  by  it.*  This  is,  I  fay,  fo  pe- 
culiarly applied  to  Ch rift's  offering,  that  it  is  de- 
nied to  every  thing  elfe  ;  which  fhews,  1.  How 
much  finners  are  obliged  to  Chrift,  who,  when 
no  other  thing  could  do  it,  interpofed  himfelf. 
2.  The  neceflity  of  making  ufe  of  this  one  offe- 
ring, without  which  never  foul  can  be  perfected 
or  fayed  •  He  is  the  alone  foundation  of  finners 


peace,  and  of  all  the  confolation  that  they  can » 
have  in  the  promifes  of  God. 

Now,  to  proceed,  and  to  hint  at  fome  few 
things  more  from  the  words,  wherein  the  end, 
and  nature  of  Chrift's  fuflferings  are  fet  forth  : 
He  in  his  fufferings,  and  offering  up  of  himfelf, 
did  ftep  into  the  room  of  the  finful  ele&,  that 
by  juftice  exa&ing  of  him  the  debt  that  was  due 
by  them,  they  might  efcape,  and  be  fet  free  ; 
hence  obferve,  *ft  'That  when  there  was  no  other 
c  thing,  nor  mean,  that  could  fufficiently  fatisfy 
c  divine  juflice,  or  be  a  fa  rrifice  for  fin ;  our 
*  Lord  ftepped  to,and  undertook,  and  became  the 
c  facrifice  to  take  away  fin  ;'  according  to  that  of- 
ten cited  Pfal  40.  7, 8.  Sacrifice  and  offering  thou 
didft  not  defire,  in  burnt-offering  thou  hadft  no  ' 
pleafure'.  He  is  not  i peaking  of  what  God  re- 
quired in  the  law,  as  typical  ;  for  he  required  fa- 
crifice* and  offering  in  thatrefpeft,  but  not  to  be 
a  propitiation  for  the  fins  ofthe  ele&  world,  be- 
caufe  they  could  not  do  it :  And  then  follows,  Lo9 
I  come,  or  I  am  here  ;  mine  ear  haft  thou  bored  ; 
it  is,  Heb.  10.  A  body  haft  thou  given  unto  me\ 
which  fets  out  his  being  put  in  a  capacity  to  be 
a  facrifice;  /  delight  to  do  thy  will,  0  my  God. 
Here  there  are  thefe  four  things  implied.  1.  A 
liablenefs  in  the  eleft  to  the  juftice  of  God  for 
fin  ;  and  as  to  all  other  means  and  ways  of  relief, 
but  by  this  one  facrifice,  a  defperatenefsand  im- 
pcflibility:  And  confidering  the  fentence,  which 
God  had  pronounced, The  day  thou  eats  tboufhalt 
furely  die\  and,  Cur  fed  is  every  one  that  conti- 
nues not  in  all  things  written  in  the  law,  to  d$ 
them  ;  no  facrifice  can  be  accepted  but  this  only: 
Thousands  of  rams,  and  ten  thbufands  of  rivers 
of  oil,  have  no  accefs  ;  he  did  not  in  that  refpe& 
require  thefe,  neither   would  he  capitulate  on 

thefe 


Serm.  3*  Jjatav  53. 

thefe  terms.  2.  That,  when  no  other  facrifice 
could  do  the  turn,  Chrift  Jefus  came  in,"  and 
was  content  tointerpote,  and  to  be  the  facrifice 
for  fin;  Lo,  faith  he,  I  some,  I  am  here  re,ady  to 
fatisfy  for  my  elect,  people;  For  thisls  an  old 
defign,  and  he  had  undertaken  from  eternity  to 
carry  it  on.  3*  There  is  implied  here  a  great 
willingnefs,  a  delightfom  and  heartfom  conde- 
scending in  the  Mediator,  to  be  the  facrifice  ;  he 
fteps  in  atfe&ionately  in  the  room  of  the  ele&, 
as  the  facrifice  for  them,  to  receive  the  ftr-oke 
of  juftice,  that  they  may  efcape  and  go  free;  /  de- 
light to  do  thy  will,  O  my  God  ;  This  is  God's 
will,  as  to  the  work  of  redemption,  as  it  is,  John 
6.  38. 1  came  down  from  heaven,  not  to  do  mine 
own  to  ill,  but  the  will  of  him  that  fent  me  ;  and 
John  17.  4.  I  have  finifbed  the  work  thou  gave  ft 
me  to  do  .  That  will  and  this  work  is  all  one.  And, 
Heb.  10.  it's  (aid,  By  which  (or  by  this)  will  we 
*re  fanttified.  4.  The  Father's  admitting  and  ac- 
cepting of  him  to  interpofe  in  the  room  of  them, 
ior  whom  he  offered  himfelf,  is  implied  here  ; 
forotherwife  his  offering  up  of  himfelf,  could  not 
have  been  a  lacrifice  fatisfact.6ry  to  juflice,  if  the 
Lord  Jehovah  had  not  been  content  fo  far  to  re- 
lax his  threatn:ng  and  curfe  in  reference  to  the 
party  offending,  as  to  admit  of  a  Cautioner  in 
the  room  of  the  dyvour  finners,  to  fatisfy  for 
them,  of  which  iatisfa&ion  he  accepted :  All  thefe 
things,  put  together,  make  Chrifl's  interpofing 
himlelf  as  a  bacrifice  and  Surety  compleat.  I 
delight  to  do  thy  will,  fuppofes  not  only  God's 
pleafure,  that  he  mould  interpofe,  but  his  accep- 
ting of  his  interpofing  ;  and  this  is  (to  fpeak  fo) 
the  flooring,  and  ioundation  of  the  work  of  re- 
demption: The  fentence  Hands  over  the  elecVs 
head,  Curfed  are  the  guilty  ;  Chrift  cemes  in  and 
interpotes  cheerfully  to  take  on  the  debt,  and 
fa)  s,  Here  I  am,  let  the  curfe  fall  on  me,  and 
let  fatisfacYton  be  taken  from  me  ;  and  this  being 
offered  according  to  God's  will,  it  is  accepted, 
and  Chrift's  fatisfaclion  becomes  an  offering  in 
their  room. 

Ufe-  bee  here  a  defperate  condition,  wherein 
by  nature  we  are  all  lying  ;  it  fets  us  well,  in 
fpcaking  of  grace,  to  take  a  view  of  what  we 
Were  :  And  it  fhews  how  much  finners  are  in 
ChriiPs  debt  and  common,  thatinterpo'ed  for  us 
in  this  condition.  Could  we  fuitably  make  in- 
quiry what  cafe  we  were  in,  under  the  hand  of 
juftice,  and  its  ftroke  ready  to  light  onus;  and 
could  we  behold  cur  Lord  Jefus  Chrift  interpo- 
fing for  us,  and  the  fv  ord  of  juftice  awaking 
againft  him,  and  fmiting  him  for  us ;  and  the 
Lord  Jehovah  accepting  of  his  interpofing,  and 
Jnaking  his  foul  an  offering  for  finj   and  him 


vcrie  10.  21") 

willingly,  and  delightfomly  offering  up  bimfelf 
in  our  room  ;  we  would  fee  our  obligation  to 
God,  who  was  pleafed  to  contrive,  admit,  and 
accept  of  this  way,  and  mean  "of  our  redemption  : 
And  could  we  confider,  what  advantages  we 
have  by  this  redemption,  and  what  it  coft  Cnrift 
to  obtain  it,  we  would  fee  our  felves  much,  un- 
fpeakably  much,in  his  debt.  The  day  is  coming, 
when  it  will  be  thought  a  favour,  and  when  the 
fweet  effects  of  it  fhall  be  made  fully  forthco- 
ming to  them  that  now  cordially  clofe  with  it, 
and  When  the  fruit  of  defpifing  it  mail  be  found 
to  be  bitter  like  gall  and  wormwood. 

idly,  From  its  being  faid,  When  thou  Jhalt 
make,  or  when  his  foul  mall  make  it  felf,  or  he 
himfelf  fhall  make  himfelf an  offcringforfin  ;  Ob- 
ferve,  'That  as  Chrift  undertook,  and  by  under- 
'  taking  inter  poled  to  come  in  finners  room,  to  fa- 

*  tisfy  ior  their  fins  ;  fo  his  death  and  fufferings 
'are  really  the  performing  of  that  undertakings 

■<  and  his  death  and  fufferings  are  (o  to  be  look- 

*  ed  on,  andconfidered  by  us  an  offering  for  fin.' 
Or  thus,  'Chrift's  death  is  the  fin  offering  that 
<  fatisfied  the  juftice  of  God,  in  the  room  of  e- 
'  le<ft  finners.'  This  is  the  Jum  or  compend  of  all 
that  is  fpoken  of  his  fufferings.  [f  then  it  be  as- 
ked, what  meaned  they  all  P  Here  it  is,  he  was 
made  a  fin-offering.  We  fhall  clear  it  a  little  in 
thefe  three  or  four  parts,  or  branches,  1.  Chrift 
is  properly  a  fin-offering,  or  a  facrifice  for  fin  ; 
he  is  properly  the  propitiatory  farrifice  for  fin, 
that  fatisfics  the  juftice  of  God  for  the  fins  of  the 
eleft.  2.  This  facrifice  was  efpecially  offered  by 
him,  in  his  death  and  fufferings;  it's  his  fuffe- 
ring  and  humiliation  that  is '  moll  properly  this 
facrifice,  for  it's  that  which  is  related  here.  3. 
That  by  Chrift's  offering  up  of  himfelf,  he  was 
not  only  outwardly  pinched,  but  his  foul  was 
deeply  affected,  and  troubled  :  !n  farisfying  the 
fin- revenging  juftice  of  God,  both  his  fout  and 
body  Were  itraitned,  and  ftreffed.  4.  By  his 
fuffering,  there  is  a  fuffHent  fatisfa&ion  given 
to  juftice  for  the  fins  o  his  people,  a  propitia- 
tion, or  propitiatory  facrifice,  trot  makes' God 
propitious  to  eleft  finnersj  As  in  latis'ying  the 
juftice  of  God  for  fin,  all  other  things  are  denied 
to  have  a  hand;  fo  there  is  a  fulEcient  efficacy, 
and  worth  in  his  facrifice  to  do  the  turn,  and  by 
God  it  is  accepted  as  fuch  ;  and  fo  there  is  a'fair 
way  made  to  them,  for  whom  he  offers  this  fa- 
crifice, to  efcape  fin,  and  the  wrath  and  curfe  of 
God,  and  to  be  fet  free. 

As  for  thejzr/?  of  thefe,  towit,  That  our  Lord 
Jefus,  in  his  dying  and  fuffering,  was  properly 
the  propitiatory  facrifice,  or  is  properlv  a  pro- 


2f<5  Ifaiah  $¥ 

.pitiatory  Sacrifice  for  the  taking  away  of  fir)-:  To 
clear  it  a  little  we  would  coniider,  JEirfi,  That 
lacrifices  are  fundry  ways  taken  in  fcripture. 
(i!)  Sometimes  they  are  taken  improperly  for  du- 
ties; as  alms,  prayers,  praifes,  Oc.  1'faU  51.  The 
facrifice  of  a  bnken  heart  tb.u  will  not  defpife  : 
So  alio,  Heb.  *3«  i«5,  16.  (2.)  They  are  taken 
iriore  properly  tor  iuch  lacrifices  as  were  onfered 
under  the  law  ;  as  or  bullocks,  lambs,  rams  and 
£oats  ;  yet  none  of  thefc  was  the  true  propitiato- 
ry facriftce,  as  is  clear,  Heb.  10-  4.  It  was  impof- 
fible  tbat  tbe  blood  of  bulls  and  goats  could  take 
jaxoayfin:  But  Chrift's  facrifice  is  properly  the 
propitiatory  facrifice,  it  being  by  this  facrifice 
that  believers  under  the  old  teitament  became 
partakers  of  redemption,  and  obtained  rctniffion 
of  fins,  as  well  as  believers  do  now  under  the  new. 
If  it  be  then  asked,  W  hat  is  necefiary  to  a  facrifice 
properly  fotak.n  ?  \  anfw  -r,  Tbefe  four  things 
(all  which  we  find  to  be  in  Chrift's  facrihcey  1. 
That  there  be  lojne  thing,  or  matter,  let  apart 
to  be  offered  to  God  in  the  room  of  fome  other 
thing,  as  it  was  in  the  typical  lacririces.  2.  That 
there  be  lome  appointed  to  ofKr  the  facrifice, 
that  there  be  lome  let  apart  for  that  very  thing. 
3.  That  there  be  a  killing  or  deftroying  of  the 
thing  that  is  offered  in  a  iacririce  ;  which  efpeci- 
ally  in  the  fin  offering  was  necefiary,  to  wit, 
that  it  ihould  be  killed,  or  dettro)ed  ;  as  we  fee 
in  Exod.  29.  and  Leviticus  frequently  :  This  had 
.a  fignification,  and  the  Loru  would  then  by 
point  out  man's  great  guilt,  and  the  necefllty  of 
a  Mediator,  in  order  to  the  obtaining  of  pardon; 
for  there  cou'd  be  no  remilfion  or  pardon  of  fin 
without  blood,  as  it  is  Heb.  9.  22.  therefore  the 
iinner  behoved  either  Jo  die  himfelf  jor  to  have  ano- 
ther to  die  for  him  and  in  his  room.  4..I  he  facri- 
fice behoved  to  be  offered  according  to  the  man- 
ner prefcribed  b)  God,  as  to  all  rites  and  ceremo- 
nies injoined.  Now  we  may  fee- all  thele  inChriil's 
jfacrifice  ;  for,  ]fi.  He  himfelf  is  the  Sacrifice, Hc£. 
7.  26.  Heb.  9.  26.  Bib.  10.  10.  and  frequently 
elfewhere  in  that  epiftle ;  and  .1  Pet.  2.  24.  Who 
his  own  felf  bare  cur  fins  in  bis  own  body  on  the 
tree  1  And  when  he  had  offered  up  himlclf  as  a 
facrince,  he  fat  dewn  on  the  right  hand  of  tbe 
Ma]  fly  oh  high  ;  he  is  the  alone  facrince,  that 
Comes  properly  in  the  room  of  elecl  finntrs.  2. 
As  there  behoved  t6  be  one  to  offer  the  facrifice, 
fo  Chrift  Jefus  is  the  Prieft,  that  offered  up  the 
facrifice  of  himfelf :  He  is  not  only  the  Sacrifice, 
but  the  Prieft:  And  in  this  he  differed  from  other 
priefts,  Heb.  7.  26.  Such  an  high  Prieft  became 
us,  who  is  holy ,  bar mlefs,  fepar ate  from finherst 
aqd  madj:  higher  th*$  tbs  havens -}  ap^  tbea 


Verfe  ro.  Serm.  39. 

follows,  Who  needs  not  daily ,as  tbefe  high  prieft^ 
to  offer  up  facrifice  s,  fit jt  for  their  own  fins,  and 
tbenfer  tbe  fins  if  tbe  people  \for  this  he  did  once, 
when  *im  offered  up  himfelf.  There  are  three 
things  ordinarily  attributed  to  Chrift,  as  to  his 
facrifice,  to  wit,  That  he  was  the  Sacrifice,  the 
jlltas,  and  the  Prieft-,  1.  He  was  the  Sacrifice,  m 
retpeftof  his  humane  nature:  Which  we  ane  not 
fo  to  look  upon,abilra<fting  and  dividing  it  from 
his  divine  nature  ;  for  tho'  he  fuffercd  in  the 
fleih  ;  yet  it  was  the  fame  Perfon,  that  was  God, 
that  lurfercd.  He  was  the  Altar,  by  which  his  fa- 
crifice received  a  fpecial  efficacy,  vertue,  value, 
and  commendation  •,  as  it's  ft  id,  Tbe  altar  fan- 
Qifies  the  offering  :  So  Chrift  Jefus  according 
to  his  GoQhead  was  the  altar,  which  did  put 
an  fpecial  excellency  on  his  fufferings,  and  made 
them  to  be  of  fuch  worth  and  value  ;  therefore, 
Heb.  9.  14.  itisfaid,  That  be  through  the  eter- 
nal Spirit  offered  up  bimjelf  without  jpet  unts 
G :d  ;  it  was  the  furfering  of  the  Perfon  that  was 
God,  that  made  the  facrifice  to  be  accepted.  3. 
He  was  the  Prieft,  and  that  according  to  both 
his  natures,  each  nature  concurring,  and  that 
jointly,  as  in  one  Perfon,  to  the  making  of  the 
iacritiee  offered  up  to  God  acceptable,  idly, 
We  have  in  him  a  real  deftruclion  ;  but  do  not 
miftake  the  word  :  h  is  not  fo  to  beunderftood, 
as  if  he  Were  annihilated,  or  had  been  utterly 
deft'royed,  and  undone  ;  but  the  meaning  is 
this,  that  he  was  killed  or  put  to  death,  and  his 
Soulfeparate  from  his  Body  :  in  which  refpect, 
he  ceased  to  be,  what  he  was  before,  for  a  time  ; 
having  been  really  flain,  dead  and  bur  ed.  And, 
/\.toly.  All  this  was  according  to  Cod's  pref*ripti- 
onand  appointment  in  the  covenant  of  redemp- 
tion ;  Ibis  commandment  (  a'th  he,  fobn  10.  P.) 
have  I  received  if  my  Fatb  r  to  wit,  ffjat  I 
Jhculd  lay  d^wn  my  Life  for  my  fiyeep  ;  and  moft 
emphati  a  ly,  he  favs.  ^cbn  1  4.  1  •  As  my  la- 
ther gave  me  emmandment^  even  f  i'rrnrk, 
even  fo,  moil  exactly  in  conrorm  tv  to  the  com- 
mandment) do  1 :  It  was  all,  to  everv  circum- 
flance, ordered  according  to  the  good  p'eafure  of 
God,  who  was  plealcd  thus  to  bruife  him,  and 
to  put  him  to  grief. 

The  1//  Ufe  of  it  ferves  to  teach  us  how  to 
conceive  and  conlider  of  Chrift's  death  and  fuffe- 
rings  ri.'hty,  to  wit,  even  as  a  facrifice  defign- 
ed  by  God,  to  come  in  the  room  of  elect,  din- 
ners :  And  how  to  look  upon  his  death;  not  as 
the  ordinary  death  of  ordinary  or  meer  men, 
who  by  neceflity  of  nature  die  ;  but  to  look  on 
it,  as  being  appointed  of  God  to  be  a  facrifice, 
properly  io  taken,  for  the  fins  of  hi*  people. 

2.  This 


...Serm.  39*  Jfaikh  ft. 

2.  This  ferves  to  clear  fome  truths,  concer- 
ning our  Lord  Jefus  his  facrifice  :  For  we  muft 

•  coniider  it,  as  fatisfying  to  juftice,  and  meritori- 
oufly  procuring  the  efcaping  from  wrath,  and  fal- 
vation  of  them  for  whom  he  interpoied.  It  is 
horn  the  groCs  ignorance,  or  from  the  wicked 
denial  of  this  ground,  that  the  damnable  deni- 
crs  of  Chrift's  latisfadtion,  do  alfo  deny  the  pro- 
priety of  his  facrifice  on  earth,  and  bound  it  to 
heaven  ;  whereas  it  is  bounded  to   his  death  ; 

.  tho'  by  vertue  of  this  one  offering,  he  conti- 
nues to  interceed  for  us  in  heaven. 

3.  It  teaches  finners  what  is  the  native  Ufe 
which  they  fhould  make  of  this  facrifice:  They 

.  Ihould  look  upon  it,  as  the  only  facrifice  to  pre- 
vent eternal  death  and  the  curfe  of  God;  and 

,  £0  it  demonftrates  to  us,  that .either  Jefus  Chrift 

1  muft  be  received  by  faith,  and  his  facrifice  reft- 
ed  on,   or  we  muft  refolve  to  meet  with  wrath, 

.  and  the  curfe  of  God  our  felves  in  our  own  per- 
fons. 

4.  It  ferves  -to  clear  us  anent  the  way  and 
trad  of  grace  ;  to  wit,  how  it  came  to  pafs, 
that  our  Lord,  who  was  innocent,  artd  without 
fin,  was  fo  bruifed,  and  put  to  grief;  He  came 
to  be  a  propitiation  for  the  fins  of  his  people, 
and  fifted  him  "elf  in  our  room,  as  our  Cautio- 
ner, as  a  fin-offering  for  us.  It  would  doubt- 
lefs  qu.ifh  many  queftions,  and  doubts,  that  a- 
rife  in  the  hearts  of  believers,  if  it  were  well 
underftood  :  They  may  fay,  We  fhould  have  been 
in  fuch  and  fuch  a  fad  condition,  this  »nd  that 
terrible  thing  would  have  come  on  us,  if  he  had 
not  interpoied  ;  never  enough  can  thefe  words 
be  fpoken  .and  thought  of,  that  we  have,  2  Cor. 
5.  ult.  He  was  made  fin  for  us,  voho  knew  no  fin, 
that  we  might.be  .made  the  righteoufnefs  of  God 

*  in  oim. 

5.  It  ferves  for  notable  confolation  to  belie- 
vers, who  have  betaken  thcmfelves  to  Chrift, 
and  have  many  challenges  for  fin  to  buckle  with, 
that  his  death  was  to  £>e  properly  a  facrifice  for 
fin,  and  was  fo  accepted  of  God  in  their  room  : 
So  that  ye  fee  the  right  up-taking  of  Chrift's 
death,  is  a  matter  of  no  little  moment;  Chrifl 
crucified  being  the  very  fubftance  of  the  gofpel, 
it  helps  much  to  keep  alive  the  impreffion  .of 
our  finfulnels,  and  of  the  goodnefs  of  God  and 

.  gives  us  direction  how  to  efcape  wrath,  by. 
putting  him  in  our  room.  There  is  nothing 
Wherein  folks  more  readily  mifcarry,  in. making 
of  there  peace  with  God,  than  in  not  making 
the  right  ufe  of  Chrift,  and  of  his  facrifice 
and  death :  Some  praying  for  pardon  of  fin 
from  him,  and1  not  for  him  or  for  his  fake,  when 
they  know  not  what   they  are  faying,    as  wc 


Verfe  10.  »if 

hinted  at  before  !  Some  praying  for  ftrength 
from  him  for  duty,  that  they  may  do  for  them- 
felves  ;  not  confidering  that  we  are  juftified  by 
his  interpofing  in  our  room,  and  by  faith's  do- 
ling with  him,  under  that  confideration,- as  fitt- 
ing himfelfat  the  bar  of  juftice  ;  and  the  Lord 
accepting  of  him  in  the  room  of  elect  finners  : 
This  being  well  confidered,  gives  to  faith  much 
clearnefs  how  to  take  him  up,  when  the  foul 
honeftly  aims  to  partake  of  the  benefit  of  hisfuf- 
ferings. 

Secondly,  For  clearing  this  a  little  further,  we 
would  know,  .that  there  are  (as  divines  cb(erve) 
four  or  five  ways,  how  the  death  of  Chrift  is  to 
be  confidered  ;  or  how  Chrift,  in  procuring  by 
his  death  redemption,  peace,  and  pardon  to  fin- 
ners is  holden  forth  in  lcripture.  1.  He  pur- 
chafes  redemption,  and  pardon  of  fin  weritori- 
cuflj>  °r  he  merits  it  by- his  death;  this  refpects 
the  value  of  Chrift's  fufferings  and  fatisfaction  : 
So  that,  if  we  confider  Chrift  in  himfelf,  and  the 
elect  in  themfelves;  his  death  and  thefe  fuffe- 
rings are  more,  than  it'  all  the  elect  had  (uffefed 
eternally  in  hell.  2.  Kis  death  is  confidered  at 
fattsjatlicn;  and  this  looks  to%  the  wrong  that 
men  by  fin  have  done  to  God  :  That  the  finite 
and  fecklels  creature  durft  be  fo  malapert  as  to 
break  God's  command,  it  required  a  fatisfaction 
equivalent  to  the  wrong  done  ;  tho'  the  word  fa- 
tisfattion  be  not  in  fcripture,  yet  the"  thing  is ; 
Chrift  Jefus,  for  the  reftoring  of  God  to  his  ho- 
nour, that  was,  as  to  the  manifeftation  of  it, 
wronged  by  man's  fin,  comes  in  to  perform  the 
will  of  God,  and  to  fatisfy  for  the  w:rong  done 
him  by  man,  that  it  may  be  made  known  that 
God  is  holy  and  juft,  who  will  needs  avenge  fin 
on  his  own  Son,  the  holy  and  innocent  Cautio- 
ner, when  he  interpoies  in  the  room  of  >the  {in- 
ner :  V*  hich  vindicates  the  fpotlefs  juftice  and  fo- 
vereignty  of  God  as  much  as,  i{  not  not  more 
than  if  he  bad  exacted  the  latisfa&ion  off  the  fin- 
ners themfelves  ;  as  it  is,  Rom.  3.  16.  To  declare 
his  righteoufnefs,  thai  he  might  be  juft,  and  the 
juflifier  pf'hlm.thdi  believeth  in  Jefus.  3 .  Chrift's 
death  is  confidered  as  a  redemption  of  manjrom 
fin,  the  law,  and  the  curfe,  becaufe  liable  to  a. 
debt  whteh  he  cannot  of  himfelf  pay  ;  and  his 
death  was  in  this  refpect  a  paying  of  the  debt 
that  man  was  owing,  and  loofing  of  the  captive 
and  imprifoned  finner  :  Even  as  when  a  piece 
of  land  is  mortgaged,  and  a  perfon  comes  in,  and 
pays  that  for  which  it  was  mortgaged  ;  So  Jefus 
Chrift  comes  in,  and  fas  it  were)  asks,  What  are 
thefe  men  owing  ?  and  what  is  due  to  them  ? 
It's  anfwered,  They  are  finners;  death,  and  tiie 
F  f         *  curfe 


2i6-  Ifarah  $%, 

curfe  are  clue  to  them:  Well,  faith  he,  I  will 
take  their  debt  on  my  felf,  I  will  pay  their  ran- 
fom,  by  undergoing  all  that  was  due  to  them  ; 
He  hat  j  redeemed  us  from  the  curfe  of  the  law, 
(laid)  the  apoftle,  GaU  3  13.)  being  made  a  curfe 
for  us  that  the  blefjmg  if  Abraham  might  erne  in 
us  Gentiles*  And  fo  Chrift's  d^ath,  in  tins  re- 
fpeft,  is  to  be  looked  on.  as  a  'a\ing  down  of  the 
fame  price  that  juilice  wouLd  have  exa&ed  of 
m-n:  His  death  is  ihepa)ing  r.f  our  ranlum.  and 
fatisf)ing  of  the  account  that  was  over  our  head. 
4.  His  dr-ath  is  cbnfiderc  d,  as  it  furthered  the 
Work  oh  the  redemption  of  eU0k  finners,  by  a 
p  werf.il  anulling  o  the  obligation  that  was  a 
gainft  us.  ar;d  hv  a  powerful  vercoming  of  all  ene-. 
Demies  that  kept  us  captive:  He  ^rapled  ard 
yoked  with  the  devil,  and  that  whert-in  he  (eem- 
cd  to  be  ftrongetl.  and  overcame  him  •,  he  tore 
the  ob'igation  that  ltood  over  finners  heads,  as 
it  is,  Col.  3.  14,  15.  Blotting  out  the  hand-writ- 
ing of  ordinances  that  was  a  gain  ft  us.  and  that 
was  contrary  to  us,  he  took  it  out  of  the  way, 
nailing  it  to  hiscrofs;  and  having  fpoil  d  prin- 
cipalities and  powers,  he  made  a  Akw  of  them 
openly,  triumphing  over  them  in  it:  In  this  re- 
fpe&,  tho'  his  death  be  one  or  the  loweft  iteps 
of  his  humiliation  ;  yet  confidering  him  as,  in 
it,  prevailing  over  the  devil,  and  other  enemies, 
he  is  to  be  looked  on  as  powerfuly  working,  and 
cfhcaciouflv  perfedting  our  falvation  :  In  the  for- 
mer refpeift,  he  pays  God  the  debt  that  was 
due  b>  finners  ;  in  the  latter  refpect,  confide- 
ring the  devil,  and  ipiritual  enemi-s,  asfoma- 
ri)  jay  lots,  keeping  finners  prifoners  ;  he,  by  his 
death,  wrings,  as  it  were,  the  keys  out  of  his 
hands  and  lets  tne  prifonr  rs  fr<  e.  s.ChriiVs  death 
is  onfidered  (as  it  is  in  the  text)  as  an  offering 
an.'  facrifice  for  fin:  In  this  refpt&,  it  looks  to  - 
God  as  difplealed  with  man;  and  our  Lord  [e- 
fus  intr pules  to  pacify  him,  and  to  m  ke  him 
Well  pleated,  and  that  by  the  meansof  his  death, 
Gwd's  pea  e,  favour  and  friendfhip  may  be  re- 
covered to  poor  iinfuj-men.  All  thele  confide 
rations  of  the  death  of  Chrift,  are  but  one  and 
the  lane  upon  the  matter  ;  yet,  thus  diverfin- 
ed,  they  ferve  to  fhew,  how  unexpreflibly  mu  h 
fmn-  rs  are  obliged  to  Chrift;  what  great  ad- 
Vantages  they  hav  by  him  ;  and  what  a  defpe- 
rate  *ondit:on  they  are  in,  who  are  without 
him,  having  nothing  to  fatisfy  juftice,  nor  to 
pay  their  debt  with. 

idly,  \A'e  fad,  that  this  facrifice  was  efpeci- 
ally  offered  by  him  in  his  death  :  therefore  he 
is  faid  to  off  r  this  facrifice  on  the  crofs:  He 
Ijmfelf  as  Peter  huh  it,i.  ?,  24.-  I  are  our  fins 
in  Mis, tody  on  the  tree*     Heb.  9.  at  the  cloie, 


Verfe  10.  Serm.  39V 

and  Heb.  to.  14.  it's  fa'd,  That  he  once  ,ffere& 
up  oimfelf  to  bear  the  fins  of  many,  and  by  bis 
once  fterinz  be  hath  perfected  for  ever  thefe  who 
ar  fantlifi-d.  bo  that  his  offering  is  to  be  ap- 
plied to  that  which  he  futfered  on  earth,  before 
heaictnded";  and  it  is  in  this  refpeft,  thai  he  is 
a  propitiatory  tacrine  ;  tho',  as  1  laid,  the  ver- 
tue  thereof  is  ft  ill  communicated  by  him,  now 
when  lie  is  in  heaven. 

(Jfe  !  his  fervesto  remove  two  errors,  about 
Cm-ill's  iacriiice.  I  he  \fi  is  that  which  bounds 
and  limits  Ch  rift's  offering  and  priefthood'  to 
his  going  to  heaven,  thereby  to  enervate  the  effi- 
cacy or  his  fuffdrings  and  de-»th  ;  quite  con- 
trary to  this  fcripture,  wherein  the  prophet,  ex- 
plicating his  lurfcrings  on  earth,  callcth  them 
an  offering  for  fitu  The  2d  is  that -biafpnamous 
conceit  and  fancy  of  the  Papifts,  who  account 
their  abominable  Alajs  a  propitiatory  Hcrifice, 
for  taking  away  the  iinsof.the  quick  and  of  the 
dead  ;  which,  as  it  is  moft  horrid  blafphemy, 
fo  it  is  molVexpreilv  againtl  this-  text;  for,  if 
ChritVs  facrifi:e,  for  the  taking  away  of  fin,  be 
peculiarly  applied  to  his  humiliation  and  death, 
which  brought  with  it  fuch  a  change,  as  made 
him  not  to  be  for  a  time,  what  he  was  before  ; 
then  certainly  there  can  be  nothing  of  that  now, 
which  can  bear  that  name  •,  there  betnj  no  other 
thin;,  to  which  the  properties  of  a  real  facrtfke 
can  agree,  but  this  only.  3.  I  (aid,  that  ChritVs 
offering  up  of  himlelf  a  facrifice,  was  in  his  foul 
as  welt  as  in  his  body  ;  and  that  he  was  therein 
obnoxious  to  the  wrath  of  God:  That  is,  as  he 
flood  Cautioner  for  the  ele&,  and  had  the  cup  of 
of  wrath  put  in  his  hand,  he  fuffered  not  only  in 
his  body,  but  alfo  and  mainly  in  his  foul, which 
the  ferns  could  not  reach;  and  he  is  herehofden 
out  as  a  fin-offering  in  his  foul  :  Yea,  conlide- 
ring  that-it  was  the  wrath  of  God,  and  his  curfe 
due  to  the  ele&,  that  he  had  to  deal  with,  his 
foul  was  more  capable  to  be  afFe&ed  with  it  tnan 
his  body  ;  hence  he  fays,  when  no  hand  of  man 
touched  him,  John  12.  27.NW  is  my  fcul  trow 
bledy  and  voh at, Jh all  I  fay1  and  Mattb.26.  38. 
and  Luke  22.  24..  N  tv  is  my  f'ul  exceeding  fr- 
roxvful,  even  unto  death  \  and  being  in  ag.ny,  be 
prayed,  &c.  That  whi;h  looked  like  ftrong  ar- 
mies mu  iter  ed,  and  drawn  up  againtl  him.  was 
not  the  foldiers  that  came  to  take  him,  nor  the 
bodily  death  which  was  quickly  to  follow,  but 
it  was  the  Father's  coming  with  his  awakned 
fword,  to  exa&of  him  the  debt  due  by  the  ele6r, 
and  to  be  avenged  on  him  for  their  wrongs,  and 
his  being  to  ftep  in  into  their  room;  and  to  be 
imitten  with  that  awaked  and  "furbi&ed  fwoid, 

and 


Serm.  40.  Jfa*h  *>%• 

and  to  offer  himfelf  the  facrifice,  as  be  bad  long 
before  engaged  :  Hers,  O  here,  was  the  heat  and 
ftrengtb  of  the  battle  ! 

Uje,  Thisfhews,  i.What  a  dear  price  Thrift 
paid  for  finners.  2.  The  feverity  of  the  juftice 
or  God,  in  exacting  the  elects  debt  off  the  Cau- 
tioner. 3.  How  much  we  are  obliged  to  the 
Cautioner,  whofo  willingly  undertook  the  debt, 
and  was  fo  ready  to  pay  it,  though  it  cod  him 
not  only  external  and  bodily  fufferings,but  fcul- 
iurfering,  and  put  him  to  encounter  with  God's 
curfe  and  wrath.  We  are  perfwaded,  cou'd  we 
conceive,  and  fpeak  aright  of  thefe  fuffcrings, 
tiiat  there  is  a  great  myftery  here  :  And  really 
it  is  a  wonder  that  we  are  not  more  aff.cf-d 
with  it,  even  to  coniider,  ithat  fucli  miferable 
creatures  Ihould  be  purfued  by  juftice,  that  can 
do  nothing  to  avert  the  ftroke  of  it ;  and  that 
fuch  a  great  and  glorious  Perfon,  as  the  Son  of 
Cod,  Ihould  interpofe  himfelf ;  and  that  the  Fa- 
ther fhould  fpare  the  poor  finful  enemies,  and 
make  way  for  them  to  efcape,  by  the  diverting 
or  his  juftice  from  purfuing  them,  and  by  ma- 
king it  take  hold  of  the  Son  of  his  bofom,  exact- 
ing the  debt  leverely  from  him.  O  what  a  won- 
der is  this  !  that  the  Lord  ihould  pafs  by  the 
jenemy,  and  fatisfy  himfelf  of  his  own  Son!  yea, 
that  God  ihould  take  on  himfelf  the  place  of  a 
>Jd-man,  and  fatisfy  himfelf  !  That  God  mould 
be  in  Chrift  reconciling  the  world  to  himfelf! 
This,  this  is  the  wonder  :  Herein  infinite  wif- 
dom,  pure  and  fpotlefs  juftice,  holinefs  and 
faithfuln^fs,  grace  and  mercy,  to  the  admirati- 
on of   men  and  angels,   appear  and  fhine  forth 


Verfe  10. 


22? 


moft  radiantlv.  Tt  can  hardly  be  known,  in 
which  of  thefe  the  glory  of  God  fhines  moft,  in 
this  great  and  glorious  woik  or  redemption: 
Bur  oftbem  all,  we  ma)  lay  to  you  elect,  and 
believing  finners,  V\  hat  euld  our  Lord  Jef'us 
do  more  for  your  fa!vation  ?  I  lay,  what  could 
he  co  more  than  to  offer  up  him  elf  a  propi* 
tiatory  facriiiceior  your  lins  f  n  the  golpel,  he 
callt  th  upon  you  to  makt  ule  ot  it,  that,  b}  ver- 
tue  ot  las  facrince,  }our  peace  may  le  made 
with  God  ;  as  it  is,  1  fVBn  'i*  i,  2.  JJ  any  mart 
fin  tve  have  an  Advttate  •with  the  Father^  , 
Jcfus  Cbnji  the  rightecus  ;  and  ihen  follows, 
he  is  the  propitiation  for  cur  fins  :  This  may 
give  abundant  .;rourrd  to  finners  to  go  upon,  in 
their  application  to  God  for  pardon  and  peace  ; 
even  th.s.  that  he  hath  made  himt'fa  iacri- 
iiCc,  for  letting,  of  them  free,  for  whom  he  offe- 
red h  mie'lf  a  Ta-*rifice.  O  finners,  admire  him, 
employ,  ana  make  ule  of  his  mo)  en  and  court 
in  heaven  ;  improve,  and  welcome  thefe  glad 
tidings;  and  Ut  it  never  be  faid^  nor  heard  of, 
t;  at  he  was  offered  up  a  facrifice,  and  that  ye 
would  not  admit  of  the  benefit  of  it  ;  that  ye 
would  not  accept  of  him  to  be  a  Daysman 
and  Tryller  betwixt  God  and  you,  to  remove 
all  giounds  of  quarrel.  O!  for  Chrift's  fake* 
and  as  ye  love  your  fouis,  llepto,  and  feek  grace 
to  make  the  right  ufe  of  his  facrifice,  in  ofdec 
to  the  obtaining  of  the  pardon  of  your  fin,  and 
the  making  of  your  peace  with  God  :  Let  him- 
felf powerfully  pervade  you  to,  and  prevail 
with  you,  in  this  incomparably  greateft  of  all 
concerns. 


^^^^^^s^^^sksssk^skssss  ssMsmmMis 


Ifaiah  liii.  10.' 


SERMON    XL. 

—  When  tbrujkalt  n?ake  his  fcul  an  offering  for  fin   be  fall  fee  his  fee d3  he  foaU  ■ 


prolong  his  days,  and  tue  p<eafure  of  the  Lord  Jkall  prifper  m  his  hand, 


*\  \ '/"Here  there  is  any  light  and  knowledge  of 
VV  a  Godhead  amongft  men,  there  is  this 
impreflion  on  them  th3t  it  is  a  dreadful  thing  to 
have  a  controve,  fy  l)ing  ever  betwixt  God  and 
them  unremoved:  And  upon  this  ground  it  is, 
that  as  naturally  the  conference  doth  challenge 
for  the  provoking  of  God,  fo  men,  according 
to  the  light  they  have,  are  fet  on  to  feek  after 
this  and  that,  and  the  other  mean  and  way,  to 
get  Godappeafed,  a-d  the  confeience  quieted; 
and  it's  like  that  this  hath  delcendecl  to  men  from 
Noah,  that  the  mo/1-  part  of  them  have  thought 
©nthe  mean  of  fecrifices,  by  them  to  make  their 


peace  with  God  :  So  the  Lord  taught  the  family 
of  Adam,  after  the  fall  ;  and  Nab  renewed  it, 
after  his  comin  ;  cut  of  the  ark  :  ard  it  is  pro- 
bable (as  I  laidj  fomev  hat  of  this-  hath  abiden 
with,  and  ftuck  to  men,  even  when  they  dege-' 
nerated  and  apoftatized  hem  Cod,  an  offered 
facrifice  to  devils,  tho'  not  intentionally  but 
unto  God  in  their  account-  And  indeed  it  is  no 
marvel  that  flefli* and  b'ood  be  here  at  a  ftand, 
and  made  to  fay,  Wherewithal  Jhall  roe  cctfre  be- 
fore God?  Eut  we  haye  this  advantage  by  the 
gofpel,  that,  in  it,  the  Lord  hath  lhewed  to  us, 
what  itisthatiatisfieth  juftice,and  takes  away  £n, 
Jb  t  2  and 


2iS  Ifaiah^. 

and  the  curfe  ;  and  that  it  is  even  this  in  the  text, 
Thou  Jhalt  make  his  foul  an  offering  for  fin: 
There  is  no  other  thing  that  a  unner  can  bring 
with  him,  that  can  be  accepted,  or  that  can 
make  him  to  be  accepted  of  God. 

We  have  hinted  at  Tome  things  from  the 
words  already,  and  fhew,  that  ChrilVs  facri- 
fice is  called  an  offering  for  fin,  as  excluding  all 
others,  and  as  expreifing  the  nature  and  ends 
of  it;  We  fhall  now  f peak  to  one  thing  more, 
which  is  the  4th,  implied  in  this  expreluoiv; 
and  it  is  this,  'That  tho'  atonement  and  fatis- 
c  facVion  to  God  can  be  made  by  no  other  facri- 
c  or  offering  ;  yet  there  is  an  atonement  and  fa- 
■  tista&ion,  that  may  be  made  by  Chrift's  offer- 
c  ing.'  Hence  he  is  called  an  offering  for  fin  \ 
rot  only  becaufe  it  excludes  all  others,  but  alfo 
becaufe  he  is  accepted  for  that  very  end,  as.  im- 
propriation for.  the  fins  of  them,  for  whom  he 
furfered,  and  offered  himlelf  in  a  facrifice.  As 
this  .is  denied  to  all  father  things  (as  we  jufl 
now  Taidj  lb  it  is  applied  and  appropriated  to 
him,  and  his  offering;  us,' Heb.  to.  ver.  10.  By 
the  which  will  we  are  fondtified,  through  the 
offering  of  the  body  of  Jefus  Chrift,.  once  for 
all.  v.  12.  This.  Man,  ajter  he  had  offered  one 
facrifice  for  fins,  for  ever  fat  down  on  the  right- 
hand  of  God.  And,  v*  14.  For  by  one  offer- ■ 
ing  he  hath  perfected  for  ever  them  that  are- 
fantjified..  This  is  the  great  thing  that  the  a- 
pbftle  aims  at  in  that  dilpute,  not  only  to  cad 
the-  Leviticai  offerings,  as  to  the  removing  of 
fin  and  the  curfe,  and  making  of  finners  peace 
ivith  God  ;  but  to  command  this  one  offering, 
as  able  to  fave  to  the  uttermofl  all  that  come 
unfa  God  through  it :  And,  according  to  this, 
we  have  that  great  queftion  anfwered  to  poor 
finners,  Wherewithal  Jhall  we  come  before  the 
JLord,  and  bow  our  felves  before  the  tnoft  high 
God)  He  hath  foewed  thee,  0  man,  what  is 
meet,  and  what  the  Lord  requireth  of  thee, 
That  there  is  nothing  but  this  one  facrifice  of 
Ghrift,  that  will  do  the  turn  ;  and  this  will 
doit  mod  infallibly,  and  mod  fully,  as  to  the 
procuring  of  pardon  of  fin,  and  the  making  of 
their  peace  with  God ;  So  that,  by  the  right 
making  •  ule  of  this  iacrifice,  a  finner  may 
mod  really  expect  remiflion  of  fins,  and  peace 
with  God,  and  his  friendfhip,  as  if  fin  had  ne- 
ver been  ;  for  otherwife  Chrift  could  not  be  cal- 
led the  fin- offer  ing,  or  an  offering,  for  fin,  if  he 
were  not  accepted  in  room  of  the  finner  that 
comes  to  him. 

To  clear  it  a  little,  there  axe  four  things,  in 
and.  about  this  facrifice,  to  make  out  this,  and 


Verfc  10.  Serm.  40; 

to  prove   that  a  finner,  that  makes  us  of  this 
facrifice,  may  expedt  the  pardon  of  fin,  and  peace 
with  God.     The  \fi  is  the  excellency  of  his  of- 
fering ;  he  offered  himfelf,  as  it  is,  Heb.  7.  27. 
and   Heb.    10.  10,  12,  14.  The  offering  up  of 
himfelf  and  of  his  bleffed  body  en  the  tree,  was 
another  fort    of    facrifice    than'  all   thele  bulls, 
rams,  and   goats,  offered   under  the   law,  that 
were  but  types  of  him.     The  2d  is  the  excellen- 
cy of  the  Perl'on  that  offered  up  this  offering, 
which  is  in  effea   the  excellency   of  the  Prieit. 
As  the  facrifice  was  excellent  beyond  all  other 
facrifices,  fo  alfo  is  the  Prieft  above    all   other 
priefts,  Heb.  7.  26.  Such  an  high  Priefl  became 
us,  who  is  holy,  harmlefs,  undefiled,  feparate 
from  finners  ;  a  Prieit,  who  is  the  Son,  and   is 
let  over  the  houfe,  as  the  Heir  :  And  tho'  the 
humane  nature  was  the  facrifice,  yet  (as  was  laid 
beforej  not  as  abftra&ed  from  the  divine  nature, 
the  Perfon  being  but  one,  and-lo  the  Prieil   of- 
fering   commends    the   facrifice     offered,     and 
makes  that  it  cannot  but  be  accepted.     The  ^d 
is,  .his  willing  condefcending  to  be  the  fin-offer- 
ing, to  interpofe  himfelf,  .'and  to  become  this 
facrifice,  out  cf  refpe&to  the  honour  of  God,that 
his  juftice  might  be  vindicated  and  fatisfied;  and 
that  thereby  accefs  might  be  made,  for  fhewing 
mercy  to  the  heirs  of  falvation  :  Which  exceed* 
ingly  commends  this  facrifice  ;  according  to  that 
of  John  10.  17.  Therefore  doth  my  father  Uvs 
me,  becaufe  I  lay  down  my  life,  thai  J  might 
take  it  again  ;     No  man    taketh  my  life  from 
me,  but  I  lay  it  down  of  my  felf  and  take  it 
again.  It  commends  his  facrifice,  that  he  was 
not  conftrained  to  it,  but  did  it  moil  willingly, 
and  with  delight  :  It's  true-,  -if  we-look  tchim, 
as  the  eternal  Son  of  God,  and  the  fecond  Per- 
fon of  the  bleffed  Trinity,  he  could  not  but  be 
loved  of  the   Father,    as  well  before    his  incar- 
nation, as   after  ;  but  that    he   fays,    Therefore 
doth  my  Father  love  me,  it  is  to  be  underftood, 
on  account  of  his  voluntary  condefcending  as 
Mediator  to  do  his  Father's  will ;   and  out  of 
refpeft  to  his  honour  engaging,  and,  according 
to   his  engagement,-  fatisrying    his   juftice  for" 
the  ele&  :  And  this  cannot  but  commend  his  of- 
fering, that  fuch  a   glorious  Perfon,  who  was 
holy,    harmlefs,  and  undefiled,    fhouM,  our  of 
tendernel's  to  the  honour  of  God,  and  that  the 
wrong  done  to  it  by  finners  might  be  repaired,  ' 
and  out  of  love  to   the  ele&,  fhouldconcLfcend 
to  ftoop  fo  low,  asxto  make   himfelf  a  fin-otfer-  • 
ing  :  This   regard  for  the  honour  of   God,  and 
willing    condel'cendency    to  fuffer    for  the    re- 
pairing   of  it,  •  is -abundantly   valuable,    and' 

(tho;  . 


Serm.  40.  Ifaluh  ^3. 

(tho'  it  be  a  great  word)  above  the  difrefpea:  • 
that  finn<trs  evidenced  to  the  honour  of  God,  by 
•their finning.  The4f£isthe  covenant,  which  ^ 
is  the  ground  of  this  offering,  and  that  whereby 
it  is  regulated,  and  the  terms  of  it ;  It  was  not 
an  undertaking,  as  a  price  of  will-worfhip,  but 
according  to  the  deliberate  counlel,  and  fore- 
knowledge of  God  ;  wherein  it  was  determined, 
that  the  Son  fhould  become  Cautioner,  and  be 
made  liable  for  the  debt  or  the  ele&,  and  be  an 
offering  for  their  iins,  by  which  freedom  from 
fin  and  wrath  fhould  accrefce  to  ele&  iinners : 
And  all  this  being  concluded  in  the  covenant  of 
redemption,  his  offering  could  not  but  be  ac- 
cepted for  us,  the  Lord  having^condefcended 
on  the  articles- of  that  covenant  for  this  very 
end. 

J  This  Vottrine  is  of  mighty  great  and  notable.' 
concernment  to  iinners  ;  and,wtre  there  any  iuch 
wakning  and  routing  amongft  us,  that  fouls  were 
put    to  lay,  and  cry  yWbat  jball  we  do  to  be  fa- 
ved  ?    The  opening  up  of  this  truth,  to  wit, 
that  Chrift:  is  a  fin-offering  tor  tinners,  and  that  \ 
by  his  offering  the  atonement  is  made,,  would -, 
be  much. more  acceptable  and  rerreihful  :  -  And 
therefore' let  this   be  the   hrft  Ufe,    That  tho' ; 
there  be  nothing  imaginable,that  can  be  brought  - 
before  God,  which  will  be  acceptable  to  him,  as 
a  fatisfa&ion  to  his  juftice  ;  yet  here   there  is  a 
ranfom  found,  by  the  offering  whereof  to  God, 
afoul,  that  is  lying  under?  challenges  for  fin,  and 
apprehentions  of  wrath,  may  eapeft  abfolution  ;,, 
this  is,  in  effect  that  Which  Eliba  lays,  Job.  33.., 
If  there  be  an  interpreter,   one  of  a  tboufand^to  , 
jhew  unto  man  his  righteoufnefs, then  be  is  graci-  - 
ous  unto  him,  and  faith   Deliver  him  from  going  , 
down  to  the  pit ,1  have  found  a  Ranfom  :  Here  is 
the  Ranfom,  our  Lord  jefusChrift  ftepping  in  in 
finners  room,  and  offering  himfelf  up  a  facrifice 
to  fatisfy  the  juftice  of  God  ;  fo  that  a  linner,  in 
making  ufe  of  that,  may  come  to  be   in  good 
terms  with  God.     And  are  not  thefe  glad  tidings  . 
of  great  joy,  that  an  offering  is  provided,  a  ran- 
fom paid,  and  a  way  found  ©ut,  how  finners, 
liable  to  the  curfe,  may  exped  freedom  r5     It's 
no  fmall  matter,  that  God  hath  given  this  fub- 
je&  to  us  to  fpeak  of,  and  to  you  to  hear  of  ;  that 
the  torturing  anxiety  of  a  foul,  driven  almoft  to 
defpair,  may  haVe  this  for  an  anfwer,  even  the 
blood  of  \e{\is,that  blood  of  fprinhiing  Jhat  purges 
the  confeience  from  dead  works  \  which  as  it  fatfs- 
ties  juftice,  fo  it  quiets  the  confeience  of  the  tin- 
n«r,that  flees  unto  it,and  makes  right  ufe  of  it.  ft 
Would  become   finners  well,     to  think  more  of  • 
thefe  glad  tidings,    and  to  ftudy  to  have  them, 
atoj'*  if  efk.     XHeit  are   many  parts  of  the' 


Verfe  10.  2  J  9 

world,  wherein  men  are  facrificing  hearts,  fornc^ 
lambs,  fome  rams,  fome  other  beafts,  and  fbme 
(it  may  be)  the  AruVbom  of  their  bodies  for 
the  fin  of  their  fouls  \  (and.  which  is  lamentable, 
facrificing,  thefe  things  to  the  devil,  on  the 
matter  at  lead,  and  not  to  God;  and  yet  all  that 
does  not  their  turn  \  and  not  having/heard  of 
this  offering,  they  cannot  make  ufe  of  it,  nei- 
ther can  their  confeience  ever  be  quiet."  Bui:' 
our  Lord  Jefus  hath  lent  thefe  bleired  news  to 
us,  and  hath  fhewed  us  what  is  the  fin-offering, 
the  atonement,  and  propitiatory  facrifice  ;  we 
need  not  fend  our  children  through  the  fire, 
nor  bring  any  other  offering  to  God,  to  ap- 
peafe  his  wrath  •,  he  hath  given  to  us  his  Son, 
and  hath  accepted  him  for  a  fin  otfering,  and 
hath  told  us,  (that  this  {lull  be  as  fufficient  and 
fatisfy  ing,  as  if  we  had  made  the  fatisfa&ion  our 
f elves  :  Here,  O  here,  is  die  wonder,*  even  a3 
wonder  of-  wonders  1 

Ufe  2.  See  here  the  Way  how  we  come  to  life  ' 
by  Chrift  ■;  it's  imported  in  this  do&rinc  to  be 
by,Chrift's  being  made  an  offering  for  us  :    It's 
not  our 'praying  to  him  as  God,  nor  by  our  ho- k 
ly  Hving,    nor  by   his  working  holinefs  in  us  ; 
(tho5   thefe  ought,  .and  will    be  in  fome  mea- ' 
fure,  where  he  is  made  ufe  of  aright)    but  by 
his  offering  up  himfelf  a  facrifice'  for  us,  and  ' 
by  GodVitnputing'it  to  us  :    And,  contidering 
that  Chrift ~J efus  is  the  offering  va  ourroom,and  '.. 
that  thereby  God  is  pacified,  and  tirf  and  wrath  . 
removed,  there  can  no  other  way  be  conceived, 
how  we;  are  made  partakers  of  it,  but  by  impu-  ' 
tation,  -   This  will  be  the  more  clear,  if  we  con-  ' 
tider  that  the  fame  way    that  our  fins  became 
Chrift's,     the  fame  w7ay    his  righteoufnefs  b>e- 
came  ours*,    or   the  fame  way  that  juftice  laid' 
claim   to  him  for  our  debt,  .  the  fame   way  lay 
we  claim  to  his    righteoufnefs  ':     Now,   it    is  : 
blafphemous^to  think,    that  our  fin  became  his 
any  other  way,  but  that  legally  he  entring  him«« 
felf  as  our  Cautioner,  our  fin  was  reckoned  on  - 
his  fcore  ;  even   fo  his  righteoufnefs  becomes 
ours,    by  being  imputed  to  us  :    So  the  apoftle 
fays,  2  Cor,  5.  ult.  He  was  made  fin  for  us,  who 
khzw  no  fwjhat  we  might  be  made  the  righteouf- 
nefsof  God  in  him,  and  have  his  righteoufnefs  ' 
derived   to    us.     it.  were  good  that  we  would 
learn   how  to  win  to   this   righteoufnefs,    even  ' 
by  prefenting  him  to  juftice,  ■  as  Cautioner  for 
our  debt ;  and  by  taking  hold  of  his  righteouf-  ' 
nefs,  to  ground  our  plea  upon,    when  we  come 
to  reckon  with  God  for  our  fins.     And  we  think  " 
that  .there  is  here  a  clear  ground,    for  refuting 
of  that  way  of  justification  by  any  thing  inherent?  • 

•  ir*-» 


220  '  t       Ifaiah  ^3. 

in  our  felves  :  For,  if  it  be  by  bis  offering  that 
we  are  juftified,  then  it  is  by  nothing  in  our 
felves.  Now,this  name,  that  Chrift's  fufferings 
get  3  bears  out,  that  it's  that  which  Parishes  God, 
and  abfolves  us,  as  the'alone  meritorious  and  pro- 
curing caufe  ;  and  therefore  there  is*  no  other 
thing,  that  we  can  derive  our  juftification  from, 
but  his  righteoufnefs  only. 

Ufe  3.   Seeing  by  (Thrift's  offering  there  is  a 
rantom  and  atonement  to  be  had,  and  feeing  it 
is  offered  in  the  gofpel,    we  prav  'you,    in  the 
name  or  the  Lord,  take  hold  of,and  improve  this 
offering  \    let  every   body,  that  hears  tell  that 
Chrift  is  the  Sin-offerings  endeavour  to  get  him 
to  be  their  fin-offering  :    There  are  none  that 
know,  and  find, that  they  have  finned,  but  they 
would  think  of  an  amends  ;  and  here  it  is,  and 
there  is  ground  to  exhort  you  to  make  ufe  of  it, 
and  to  encourage  you  to  it,  becaufe  this  is  the 
Very  end  of  his  fuffering,  and  he  is  fully  fur- 
nifhed  compleatly  to  accomplifh  it.  If  there  were 
110  accefs  to  life  by   this  offering,      he  would 
rot  be  called  a  Sin  offerings  in  oppofition  to  all 
other  offerings  ;    there  is  ground  therefore  to 
declare  this  to  you,    that  by  Chrift  Jelus,    life 
and    reconciliation  is  attainable,  and  that  it  is 
actually  attained  by  accepting  of  this  offering  : 
Such  as  accept  of -it,  and  reft  upon  it,  ihall  find 
acceptation  with   Gqd,   and  freedom  from  fin 
and  wrath,  by  vertue  thereof.     It's  a  common 
queftion,  What  mall  we  do  ?    we  do  all  we  dow, 
or  may  :    But  if  we  were  ftudying  a  long   time 
to  tell  you,    this  is    it,    even  to  make  ufe   of 
Chrift's  offering  ;    this,  and  this  only   will   do 
your  turn  compleatly,  and  no  other  thing  will 
do  it. 

The  6tth  Ufe  is  of  ftrong  confolationtoall  who 
betake  themlelves  to  Chriil  :  He  is  the  fin-offe- 
ring, that  procures  the  taking  away  of  fin  and 
Wrath,  .and  that  procures  friendfhip  with  God  j 
.and  there  is  no  imputation  of  fin,nor  condemna- 
tion to  them  who  are  in  /6/'w,Rom.S.  1.  and  hence 
is  that  triumph, v. i^Wbofbatt lay  any  thing  io  the 
charge  of  G^d's  e/tf#?ItisGo<J  that  juftifiethjwA* 
is  he  that  will  condemn?  It  is  Chrift  that  diedjea 
rather  that  is  rifen  again  &:.ir'  juilice  were  com- 
ing to  execute  the  ientence,  what  can  it  fay 
to  the  believer  ?  Jefus  Chrift  hath  stepped  in  be- 
twixt wrath  and  him  ;  and,  as  to  God's  accep- 
tation, he  alone  is  counted  the  Sin-offering  :  And 
as  there,  who  under  the  law  offered  the  typi- 
cal facrifices,  had  accefs  to  the  ordinances,  and 
were  fancHfied.as  to  the  purifying  of  the  flefh;fo 
much  mere  is  this  offering  able  to  purify  the 
COClcier.ce,  and  to  purge  it  from  dead  works, 


"Verfe  10.  Serm.  40. 

and  to  give  a  fair  accefs  to  the  promifc  s  of  life 
and  to  the  favour  of  God,  to  all  them  who  make 
ufe  of  it,  as  if  they  had  never  finned.     I  know, 
much  of  the  weight  of  this  coniblation  will  \y 
on  this,.  Whether  Chrift's  offering  be  made   ufe 
of?     And  fome  will  fay,  How  mail  we  make 
ufe  of  Chrift's  offering  ?     And  others  will  ask, 
How  fhall  we  know,  if  we  have  made  right  ufe 
of  it  r  And  would  to  God,  that  fouls  were  bea- 
ten off  from   their    pride    and  fecurity,     and 
brought  under  the  conviction  of  a   neceffity  of 
ufe-making  of  Chrift ;  he  would  difcover  both  to 
them  :  But,  before  we  anlwer  the  queftion,  there 
are    two  things  we  would  prefuppofe.     1.  We 
prefuppofe,  that  the  foul  is  made  fenfible  of  its 
need  of  Chrift's  facrifice,  from  the  appreheniion 
it  hath  of  a  quarrel  betwixt  God  and  it.   and 
from    the  fear  of  his    wrath  becaufe  of    fin  ; 
elfe  the  asking  of  fuch    a  queftion  is  to  no  pur- 
pofe  :  Fo>,  as  we  hinted  before,  the  offering  of 
a  facrifice,  implies  the  confeflion  of  guilt  ;    fo 
the  making  ufe  of  Chrift's  faenjice,  preluppoles 
fenfe  of  fin  :     Ere  a  loul  can  make  ufe  or  his 
offering,  it  muft  know,  its  due  was  utter  con- 
fumption.      2.  We  prefuppofe,    that  the    foul 
is  defireous  to  be   at  God,  and  to  have  peace 
with  him,  to  which  end  Chrift  is  the  raids  ;  and 
there  will  be  no  refpeft  had  to  the  Mid-s,  exc.pt  ' 
there  be  a  refpe<ft  bad  to  the  end,    as  it  is,  He b. c 
11.  6.  He  that  comes  to  God,  muft  believe  that 
he  island  that  he  U  a  rewarder  of  them  that  jeek 
him  diligently ;    where  there   is   implied  in  the 
comer,  a  defire  to  be  at  God,  and  an  expc&ati- . 
on  of  fome  benefit  to  be  had  from   hint  ;  or,  as 
the  word  is,  Heb.  7.  27.  He  is  able  to  fane  to  the 
uttermeft  all  that  c<me  to  God  by  him  ;    Which 
implies  the  finner's  being  fenfibLe  of  his  loft  con- 
dition-his  defire  to  be  at  God  ;  and  then  Chrift's 
offering  comes  in,    asthemifis,  to  bring  about, 
and  to  come  by  that  end.     But  th  te  being  pre- 1 
fuppofed,  the  great  thing. win.  rein  the  aniv.er  of 
the  queftion  lies,How  to  make  ufe  of  Chrift's  offe- 
ring for  the  attaining  of  that  end. of  pardonof  fin, 
and  perce  with  God,    leems  to  be  holder,  out  in 
that  word,  Hob.  7.  2<f  He  is  able  to  fave  to  the 
uttermoft >tbem  that  c  me  unto  God  by  him  ;  and 
therein  we  may  confjder   finners  defire  to  be  at  . 
God,  and  the  ufe-making  of  Chrift,  in  reference 
to  that  end,in  thefe  thrce,(i.)To  have  the  breach 
made   up  with  God,  in  refpedt  of  their  (late, 
(2.)  For  quieting  the  confeience,    in  refpeft  of 
particular  challenges.  (3.)  For  the  making  up  of 
their  defects  in  grace,   as  well  as  for  the  remov- 
ing of  fin.     And  as  ufe-making  of  Chrift  in  thefe 
three,  points  out  the  way  of  a  iinner's  coming  to 

Chrift, 


Sertn.  40..  #     Ifalab  <J3» 

Chrift  ;  So  a  finner's  going  on  in  this  way,  evi- 
denc-th  his-  right  ufc-making  of  him:  Which 
will  ferve  to  anfwer  both  the  qudlions,  to  wit, 
How  to  make  ufe  of  Chrift's  orivringf  and  how 
to  know  that  we  are  making  ufe  of-  it  .aright  ? 

tor  the  Fir  ft  to  wit,  Going  to  God  by  Chrift; 
1.   t  isoppofed  to  ftepping  in  to  God,    at  the 
iirft  hand.     2.  ft  is  oppofed  to  the  ufe-making 
or  any  other  thing,  in  our  coming  to  God,  for 
making  up  the  br  ach.     3.  It  implies  the  finner's 
betaking  of  hi mf- If  to  Chrift,  as  the  Mid-man, 
by  whwm  he  expe&s  to  come  to  friendfh  p  with 
God.     There  are    fo.ne  fcriptu:  al    limilitudes, 
whereof  if-  we  cou'd  rig  fitly  conceive,    and  ap- 
ply them  to  this  pu=pofe,they  might  ferve  mu  ;h 
to  clear  it  :    There  is  advance,  whi-h,  like' a 
gulF,  is  fixed  betwixt  God  and  man  ;  a  foul  then 
comes  to  God  by  Chrift,  as  one  goes  over  a  gulf 
by  a  bridge  ;  hinted  at  by  the  apoftie,  Heb.  10. 
19.  20.   Having  therefore   bildnefs  to  enter  into 
toe  bolieft  by  the  blocd  cf  Jcfus,  by  a  new  and 
living  vray,    which  hi  hath   confecrated    to  us 
through  the  vail,  which  is  his  flejh :     VVe  take 
the  force  of  the  fimilitude  to  ly  in  this,  that  as 
one   that  hath  a  vail  betwixt  him  and  another, 
whom  hedefires  to  approach  to,  muft  go  through 
the  vail  ere  he  win  tothat.other;  lo  here,Chrift's 
flelh  being  the  vail,  he  by  his  death  hath   rent 
it,  that  iinners   might  itep  through  that  rent, 
or  bfcacb,  to  God  :     That  is,  when  all  was  be- 
fore fhut  up,  and  cLofs  betwixt  God  and  flnners, 
Chriil  was  'ontent  that  a  rent  fhouid  be  made 
in  his  body,    through  which  thev  might  come 
to   God   ;     coming  to  God  by  Chrift,   in  this 
ienfe,  is  to  walk,    as  it   were,  on  Chrift's   fu  - 
ferings  as  a  bri  Ige,  and  to  have  no  other  place, 
or  ground,  to  ftand,  or  walk  on   to  God,    but 
this.     Again,  fob*  10.  Chrift  calls  himfelf  the 
Door  lam  the  Door;  and  J-ohn  14.  to  the  fame  pur- 
pofe,  he  is  called  the  Way  ?  To  tell  us,    that  as 
n  ne  can  come  in  to  a  houfe,    but  by  the  door, 
nor  can  corns  to  the  end  or  their  journey,  but  by 
the  way  that  l^ads  to  it  ;   fo  heaven  being'iTiut 
up,    and  clofed  upon  finrjers,     any.  that   would 
have  entry  into  it,    muft  betake  themfelves  to 
Chrift   by   faith  ;     for,    by  faith  in  him.-   the 
door  is  opened,    and  the    way    paved  to    hea- 
ven.    It   is  a  good  token,  when  the  way  to  hea- 
ven looks  on  the  Tinner,  as  a  hard  wall,  or  like 
a  unking   mols  or  bog  ;      and  faith  in  Chrift 
gives  him  fome  little  hold,    whereby   he  wins  > 
over  the  wall,    and.  leads  him  to  fome  little  hil- 
locks, or -hard  bits,  or  fpots  of  ground,  where- 
by he  fteps  thorow  the  mofs,  or  bog,  to  Chrift  : 
Or,  when  the  iinner  lays  his  reckoning  to  make : 


Verfe  10.  221 

ufe  of  Chrift's  fati$fa&ion,for  payment  of  his  debt; 
Co  that,  if  he  were  to  appear  at  the  bar  of  juftice, 
his  anfwer  would  not  be,    that  if  he  had  done  a 
fault,  he  had  made,  or  would  make  amends  ;  nor 
that  he  prayed,  and  repented,  and  fought  mercy; 
but  this,that  he  took  with  his  guilt, and  made  ufe 
of  Chrift's^fa:rifice:  So  Paul  lpeaking,  when  re- 
newed,   in*  opposition  to  what  he  was,  while  a 
Pharifee,  lays,  Philip.?,  that  he  counts  all  things 
to  be  butUfs  and  dung,  for  the  excellency  cf  the 
knowledge  cf  Chrift  ,    that  be  may  be   fund  in 
him,  net  having  his  own  rightecufnejs,  whicn  is 
according  to  the  law,  but  that  which  is  tbrougb 
the  faith  of  Chrift.  When  he,  even  he,  thinks  on 
the,  day  of  judgment,  and  where  he  will    hide 
himfelf  in  that  day,  when  it. mall  be  asked  (and 
every  one  (hall    be  asked  the  qaeition  )  Where 
art  thou?  his  defire,  and  refolution  is,  to  give 
this  anfwer,  I  am  in  Chrift  ;    Lord,  I  have  no 
righteoufnefs  of  my  own  to  lippen,    or  to  truft 
to  ;  [  will  never  make  mention  of  my  painful- 
nefs  in  my  miniftry,    of  the  tendernefs  of  my 
walk,  nor  of  any  thing  "elie  of  that  kind  ;  but 
I  will  betake  my  felf  to   Chrift's   righteoufnefs, 
and  will  fay,    Lord,  here  is  much  debt   on  my 
fcore,  but  there  is  a  righteoufnefs  to  which  I 
am  tied   by  faith,  and  on  this  I  will  ground  all 
my  anfwers  :   This  righteoufnefs  is  in  Chrift, 
.as  the  Purchafer  thereof;  and  it  is  ours  by  faith, 
when  we  betake  our  felves  to  it,  to  make  it  the 
ground  of  our  claim  :    Even  as  if  a  number  of 
vmen  were  purlued  {or  debt  before  a  judge,    and 
one   fhould  come  in,    and  fay,  I  have  paid   fo 
much  ;  and  another  fhould  Cay,  Give  me  down 
a  part,  and  I  will    pay  the  reft  ;    and  a  third 
mould  fay,  Give  me  a  day  and  time,  and  I  will 
fatisfy  ;    and  a  fourth  poor  body  fhould   come 
in,  and  fay,  I  have  indeed  nothing   my  felf  to 
pay  my  debt  with,  but  I  betake  my  felf  to  the 
refponfal  Cautioner,  who  hath  paid  all   for  fuch 
as   betake  themfelves  to  him  :     This  is  faith's 
anfwering,    and  arguing  •,    it    will  never   fhifc 
the  debt,    not  yet  admit  of  the  final  fentence 
of   cond  mnation,     tho'    readily   acknowledged 
to  be  deferved  ;   but  it  interpofes  Chrift's  fatis- 
fa&ion,  as  that  which  will   be  acceptable,    tho* 
the   (Inner  can  do  nothing    of    himfelf.      In  a 
word,  this  way  of  pleading  is,  upon  the  one  ilde, 
an  utter   denying  of  the  man's  ielf,'  and  of  all 
that  is,  or  can  be  in  him,  for  attaining  of  righ- 
teoufnefs ;    and,   upon  the  other  fide,  a  credit- 
ing ofhimfelf  to  Chrift,  (of  the  attaining  of  that 
which  he  hath  not  in  himfelf:    It's  not  only 
faith  (if  it  were  poffibie  to  feparate  thefe  two) 


-222  'I fat  ah  «J3. 

•  to  deny  our  own  righteoufnefs  ;  but,  by  the  ex- 
ercife  of  it,  there  mud  be  a  ftepping  over  on 
Chrift,  and  on  his  righteoufnefs, unto  God. 

The  2d  thing,  wherein  the  exercife  of  faith 
in  the  ufe-making    of  Chrift's  facrifice  confifts, 

"is,  in  reference  to  particular  challenges  :  For, 
even  when  a  foul  hath  iled  to  Chrift,  and  made 
ufe  of  his  facrifice  tor  pardon  of  Tin,  and  for 
peace  with  God,  it  will  not  be  free  from  chal- 
lenges, and  from  new  accounts  ;  and  therefore 
the  exercife  of  faith    is  to  be  continued   in  the 

'  ule-making  of  this  offering,  in  reference  to  thefe 
particulars,  as  well  as  in  reference  to  the  ma- 
king of  our  peace  with  God  at  firft  ;  in  which 
refpecl:,  faith  is  called  ajhield,  Epb.  6.  16.  v\  hen 
new  guilt  is  contra&ed,  and  drawn  on,  and 
then  tentation  fays  to  the  believer,  Is  this  the 
goodnefs  of  your  p-urpofes,  and  refolutions, 
which    hare  been  like   flax    before   the    fire? 

"No  fooner  waft  thou  eifayed,  and  affaulted, 
but  thou  didft  greatly  fuccomb,  and  waft  much 
foiled,  and  prevailed  over  :  The  foul  runs  to 
the  fame  targe,  buckler,  or  Ihield  ;  and  tho' 
everyone  of  thefe  challenges  to  be  like  a  fiery  dart 
that  would  fet  the  conleience  on  a  flame,  yet 
by  faith  the  dart  is  kept  off,  or  the  venom  of 
it  fuckt  fo  out,  that  it  burns  not ;  and  it  makes 
the  foul  to  lay,  Tho'  I  cannot  fatisfy  for  the 
debt,  yet  there  is  in  Chrift's  righteoufnefs, 
whereto  I  betake  my  felf,  which  can  do  it:  And 
if  we  look-tolhat,  which  entertains  tormenting 
exercifes,  that  fpeak  evil  of  the  grace  of  God 

'  (for  humbling  exercifes  are  called  for,  and  are 
profitable)  we  will  find  it  to  be  this,  to  wit, 
When  fouls  come  to  difpute,  and  debate  with 
challenges,  and  do  not  interpofe    the  targe  or 

•  Ihield  ot  faith,  taking  hold  or  Chrift's  righte- 
oufnefs, betwixt  them  and  thefe  challenges  ;  for 
ibmetimesa  foul  will  betake  it  felf  to  Chrift's 
righteoufnefs  for  pea  ere  at  firft,  and  will  look  u- 
pon  it  felf,  as  bound  to  keep,  and  maintain  its 

"  own  peace  ;  and  will,  on  the  matter,  think  that 
it's  but  a  fort  of  bamlng,or  prophaning  ofChrift's 
rightejittfnefs,  (to  fay  fo)  to  be  making  daily 
ufe  of  it,  for  anfwering  of  new  challenges  ; 
and  fuch  will  be  ready  to  fay,  Should  not  a 
believer  be  holy  ?  -and  we  fay,  that  he  mould, 
and  that  it  were  to  abufe  the  fpiritual  armour, 
to  take  one  piece  of  it,  and  not  another,  yea,nor 
all  the  reft  :  But  this  we  fay  ltkewife,  that  when 
one  makes  ufe  of  the  fword  of  the  Spirit ,  he  may 
warrantably  make  ufe  of  the  Jhield  of  faith  alfo  ; 
failing  in  this,  that  is,  when  Chrift's  -righte- 
oufnefs is  not  made  ufe  o?y  in. reference  to. par- 
ticular  challenges,  mightily  indifpofeth  many 


'Verfe  i0:  Serm.  4<% 

ferious  poor  fouls  for  ufe-inaking  of  the  reft  of 
the  weapons  of  theif  fpiritual  warfare:  And 
therefore,  as  ye  would  exercife  faith  in  general, 
for  reconciling  you  to  God,  as  to  your  Itate  *,  fo 
ye  would  exercife  faith  on  Chrift's  offering,  for  . 
doing  away  of  particular  quarrels,  and  for  fi- 
lencingof  particular  challenges,  which  is  to  be 
daily  waihing  at  the  fountain,  in  fhort,  as  to  the 
other  queftion,  this  may  be  a  mark  of  a  perfon, 
that  is  making  right  ufe  of  Chrift's  offering  for 
his  peace,  if  he  be  daily  making  ufe  of  Chrift's 

.  offering  for  his  peace,  if  he  be  daily  making  ufe 
or  his  offering  for  quenching,  an&iilencing  of 
particular  challenges. 

The  %d  thing,  wherein  this  exercife  of  faith 
in  the  ufe-making  of  Chrift's  facrifice  confifts, 
is,  in  reference  to  the  defects  of  our  grace  : 
We  have  indeed  much  need  of  Chrift,  and  he 
hath  much  forthcoming  in  him,  for  the  help- 
ing of  grace,  for  the  amending  of  weak  faith, 
and  love,  and  other  graces,  as  well  as  for  ob- 
taining pardon  of  fin,  and  of  peace  with  God, 
and  for  anfwering  of  challenges  ;  and  yet,  oft- 
times,  thefe,  who  are  making  ufe  of  Chrift  in 
the  former  two  reipe&s,  are  in  hazard,  and 
ready  to  think,  that  they  ihould  believe 
more,, love  more,  and  exercife  other  graces  more, 
of  themfelves  :  But  we  are  to  make  ufe  of 
him,  for  helping  defects  of  grace,  as  well  as 
forthefe  other  things.  By  this,  1  mean,  not  on- 
ly the  ufe-making  of  Chrift  meritorioufly ;  and 
fo  that  we  mould  look  on  faith.,     love,  repen- 

.  tance,  and  every  other  grace,  as  purchafed  by 
him,    as  well  as  peace  with  God  ;  and  that   we* 

-  fhould  make  ufe  of  Chrift's  o;rering,  for  attain- 
ing ot  thefe  ;  but  I  alfo  mean,  that  we  ihould 
makawife  of  Chrift,  as  a  Prieft,  to  make  his  own 
offering  effeftual,  for  attaining  all  the  benefits 
of  his  purchafe,  conddering,  that  he  is. able,  to 
five-  to  the  ut  term  oft  all  thefe  that  come-,  unto 
God  by  him.  The-apoftle  goe-th  or,  .-.this  ground, 
Heb.  10.  ig^io-Seingwe  kave  fitch  an  higbPrkfly 
and  fuch  an  offering,  let  us  draw  near  with  full 
affurance  of  faiths  &■:.  And  if  ye  ask,  What 
this  is  r  It  is  of  largely  extended  ufe  ;  it  is  e- 
ven  to  make  ufe  of  Chrift,  as  a  Prieft,  not  only 

.  as  the  Object  of  faith,  and  as  the  Procurer 
and  Worker  of  faith,  but  alfo  for  the  confirm 
mir,g  of  weak  faith  ;  it's  a  looking  to  him,  to  get 
the  weak  faith,  that  we  dare  fcarcely  lippen  to, 
made  ftrong  ;  and  a  lippening,  or  trufting  of  our 
weak  faith  to  him.  to  carry  us  through,  when 
we  dare  not  well  lean  to  it.  In  the  firft  .r.e- 
fpeft,  we  do  by  faith  lippen,  and  truft  to  Chrift's 
r  *  ri&htc- 


germ.  4t.  Jfaiab   53. 

righteoufnefs  *,    in  this  lad  refpe&,  we  lippen, 
or  truft  our  faith  to  him  ;  and  lock  to  hiny,  net 
only  for  pardon,  but  we  lippen  to  him  for  making 
faith  to   keep  its  grips  of  him  :    And  as  it  was 
with  that  poor  man    ipoken  of,    Mark  9      who, 
upon  the   one  fide,    betakes   himfelf  to  Chrift, 
If  thou  canft  do  any  thing.,  have  scmpaffion  en  us, 
*nd  help  us  ;   and  on  the  other  fiae,  being  ho- 
lily  impatient,  finding  his  faith  like  to  fail  and 
Oiifgivc,  when  Chrift  lays  to  him,  JJ  thou  canft 
itJievc,*B  things  arepojfible  t,bim  that  believes-, 
he  cries  out,  in  that  his  holy  impatiency,  ±crd,\ 
telzcve,belp  tbou  my  unbelief:  He  acknowledges 
his  unbelief,    as  well  as  his  faith  5    and  trulls 
Chrift  with  the  mending  of  his  faith,  and  hold- 
ing together  the  fheards  of  it  (fo  to  fpeak)  when 
at  was  like  to  cra:k,  and  foil  afunder.  Our  doing 
thus,  evidenceth  a  more  full    denying   cf  our 
felves,    when  we  dare  not  truft  our  own  belie- 
ving,but  as  it  is  committed  to  Chrift,  and  when 
there  is  a  crediting  of  him,  and  leaning  to  him, 
fcoth  for  the  benefit  we  expe&,  and  for  the  appli- 
cation of  it :  That  word  of  the  apoftle,  Phil.  3. 
12. is  appofite,  and  excellent  to  this  p\xrpofe,Tbat 
%tn*J  apprehend  that  for  wbitb  I  am  apprehended 
$f  Chrift  Jefus  \  as  is  alio  that  of  Pet.  1  epifV. 
1  chap*  v.  10.  Who  arekeeped  through  fait b  by  to* 
joxoer  cf  God.  So  then,in  anfwer  to  both  the  que- 
ftions,  1 .  How  to  make  ufe  of  Chrift's  facrifice  ? 
And,  2*  How  to  know,  if  weyhavemade,  or  do 
make  ufe  of  it  aright  ?    We  fay  in  fhort,    as  to 
the  Firfly  That  there  mudfirfl  be  a  leaning  to  his 
meritjfor  the  buying,  or  procuring  of  our  peace, 
■nd  betaking  of  our  felves  to  it  for  that  end. 2dly} 
When  tentations  recur,     and  when  new  chal- 
lenges arife,  there  mud  be  a  conftant   daily  be- 
taking or  our   felves  to  faith  in  his  facrifice,  as 
to  a  ihield,or  as  to  a  ftore-houfe  ;  which  he  him- 
felf  calleth  an  abiding  in  him,  John  15.  3.  There 
muft  be  an  uie-making  of  Chrift,  asaPrieft,not 


Verfe  10.  5r?f 

only  to  remove  daily  ContraAed  guiltinefs,  but 
alfo  to  heal  the   infirmity  and  weaknefs  of  out 
graces,  efpecially  of  faith  and  love,  giving  hirn 
credit  to  bring  our  faith  and  love  to  perfection. 
It  is  a  fweet  word  which  we  have,  Pfal.   103. 
He  beahth  all  thy  difeafet.   As  to  the  2d  quefti- 
on,    we  fay,    That  perlon  may  look  on  him- 
felf,  as  making  right  ufe  of  Chrift's  righteouf- 
nefs:  that  is  daily  making  ufe  of  him,  in  thefe 
fore-named  refpeers,  who,  if  he  were  to  appear 
before  God,  it  is  Chrift's  righteoufnefs  only  that 
he   wrould   build  on  ;    he  is  alfo  daily  making 
ufe  of  him.,  to  an  wer  challenges  as  they  recur, 
and  dare  not  lippen  to  his  own  faith,  but  as  it 
is  committed  to  him  ;  considering,  that,as  faitV 
is  in   himfelf,  it  is  daily  in  hazard   to  be  extia- 
gu;fhed  ;  And  we  may  add,  that  he  fo  makes  ufe 
of  Chrift,  as  that  he  dare  no  go  to  God  withoit 
him ;  as  the  word  is,  Heb*  7. 2s.  Tbem  that  comt 
to  Cod  by  him  \  he  comes  unto  God  by  Chrift,  in 
prayer,    in  praifes,  and  in  every  other  duty  of 
worfbip:     The  apoftle,    to  this  purpofe,  lays, 
Heb.  n.  1«J.  By  him  there  forty  let  us  offer  the  fa- 
crifice of  praife  to  Gtd.  The  believing  foul  is  ne- 
ver right  till  its  *U  be  put  in  his  hand.  Tho*  all 
.thefe  be  not'diftind,  and  explicite  in  the  per- 
fon's  ufe- making  of  Chrift's  facrifice;  yet  he  ex- 
pe<fts  that  the  application  of  the  benefits  which 
Chrift  hath  purchafed  to  him,    fhall   be  made 
forthcoming  to  him,    by  vertue  of  that  fame 
purchafe  ;  and  that  he,  who  is  the  Author y  will 
alfo  be  the  Finifier  of  bis  fasti.     The  fum  and 
up-fliot  of  all,  is,  to  Ihew  that  as  we  have  much 
good  by  and  in  Chrift,   if  we  could  make  ufe 
of  it  ;  fo  he  calleth  us  to  he  cheerful  and   com- 
forted in  the  »fe-making  of  it,   and  net  to  mi- 
nifh   our  own  confolation,    when  he  hath  con- 
defcended  gracioufly  thus  to  extend,    and  eft- 
large  it,  with  Co  richly  liberal  and  bountiful  a 
hand. 


SERMON    XLL 

[faiahl'H.  10 HeJhaUfee  bis  fee dy  be  (ball  prolong  bis  days>  and  the  pleafure  cf  tb$  lord 

Jball  profper  in  bis  band. 


(T  may  be  thought,  and  that  very  juftly,  that 
,  there  muft  be  fome  great  and  giorious  defign 
riven  in  the  contrivance  qf  the  work  of  redemp- 
tion, that  was  executed  by  fuch  a  mean,  as  the 
Altering  of  the  Son  of  God  ;  and  that  there  muft 
i>e  fome  noble  and  notable  thing  following  on  it, 
that  moved  the  Father  to  fend  hisSon,and  the  Son 
:o  come  for  this  work.  This  part  of  the  text 
IBfwers,   a*4  tejls  us  what  is  the  dejjtgi^    H§ 


fball  fee  bis  feedy  be  Jball  prolong  bis  days,  Sco 
He  ihall  communicate  life  to  many  that  were 
dead,  and  fhall  beget  a  generation,  that  fhall 
have  life  derived  from  him,  as  a  feed  have  front 
their  parents':  And  fo  this  is  a  third  anfwer,  for 
removing  of  that  ftumbling  objection,  pro- 
pofed  in  the  beginning  *>f  the  verfe,  to  wit. 
How  it  came  to  pafs,  that  the  innocent  Son  of 
God,  v>l>t  bad  dont  no  vioUw>  *$A  *tj  b** 


Cfi 


/?# 


23^.  #m*Ji  $* 

#0  £  aJfc  />*  £/*  tntulh,  was  put  to  filch  tufre- 
rings  ?  We  fhcw  that  there  were  three  grounds 
laid  down,  in  anfwer  to  this,  \ft,  It  pleafed  tbe 
Lord  to  bruife  £//#,itwas  the  Father's  good  plea- 
fure.  The  zd  is  from  the  nature  of  his  furferings, 
which  were  to  be.  a  fin-offering,  or  an  offering  for 
fin,  not  for  his  own,  but  for  the  fins  or  the  ele&. 
The  id  is,  That  his  fuiferings  ihould  have  no- 
table fruits  and  effects  following  them,  fet  down 
in  three  expreflions,  which  are  partly  prophe- 
cies, telling  what  ihould  be  the  eflfe&s  of  the 
fufferings  of  the  Mediator  ;  partly  promifes; 
made  to  the  Mediator,  telling  what  ihould  be 
his  reward  and  hire  (to  fpeak  fo)  for  his  fuffe- 
rings.  (i.)  'Hcjhall  fee  bis  fee d,  that  is,  ma- 
ny ihall  get. good  of  bis  fufferings-,  (2.)HefialI 
prolong  bis  days,  that  is,  he  (hall  out-live  thefe 
his  troubles  and  fufferings,  and  ihall  have  a  glo 
rious  out-gate  and  reign  ;  (3.)  The  pleafure  of 
%he  Lord  JhaUprofper  in  his  bandy  that  is,  the 
work  that  was  given  him  to  do,  and  to  finiih, 
tfhall  thrive  well,,  and  no  part  of  it  ihall  fail,  or. 
mifcarry.  In  the  firft  promife  made  to  him,  or 
in  the  firfl  effe&  that  ihould  follow  on  his  fafFe-' 
rings,  in  thefe  words,  He  (hall  fee  bis  feed  ;  we. 
have  thefc-three,.  r.  A  relation  implied  betwixt 
Chrift  and  believers ;  tliey  are  his  feed,  fuch  as 
in  the  next  verfe  are  faid  to  be*  \uftifed  by  him  t 
It  is  in  fhort,  many  ihall  get.  pardon  of  fin,  and 
juftiiication,  by  his  death.  In  thisrefpeft,  it's 
faid,  Pfat.  4$-.  penult  yerfe,  Inftead  of  thy  fa- 
thers, fbaU  be  thy  children,  whom  thou  , may  ft . 
-snake  princes  in  all  the  earth*  2.  A  prophecy, 
and  foretelling  of  the  event,  that  fnould  follow 
Chrifl's  fufferings  ;  and  fo  it  holds  out  this,Thak 
our  Lord  Jefus  fhould  not  only  have  a  feed,  but 
a  numerous  feed,  that  ihould  be  made  fure  to 
him:  And  it  feems  to  be  in  allufion  to  that 
which  is  fpoken  of  Abraham,  and  of  others  in 
the  old  Teftament,  of  whom  it's  faid,  they 
ihould  have  feed,  that  is*  that  many  ihould  de- 
fcend  of  them  :  But  there  is  more  here  ;  for, 
whereas  others,  while  they  are  living,  or  in  theiu 
lifetime,  beget  a  feed,  which  begetting  is  inter- 
rupted by  death;  the  death  of  our  Lofd  Jefus 
feegets  his  feed,  or  his  feed  are  begotten  by  his. 
death.  3».Coniidering  the  words  as  a  promiic^ 
they  hold  out  this,  That  tho'  our*  Lord  Jefus 
fdffer,  and  die ;  yet  he  ihull  not  only  have  a  teed, 
but  he  ihall  fee  his  feed,  he  ihall  out-live  his 
fufferings  and  death,  and  ihall  be  delighted  in 
feeing  of  them,  who  ihall  get  the  good  of  Iris> 
f&iferings:  As  it's  laid  of  Job,  that  he  farv  hit, 
thildren,  or  feed,  of  tbe  third  and  fourth  gene- 
ration, that  is,  he  lived  long,  andfaw  many  that 
came  of  him  j  even  loj  tho'  our  J*ord  csyne  ^ 


Verfe  10.  Serm.  4lA 

deatn,  and  to  the  grave,  yet  he  ihould  not  only 
have  a  numerous  ieed,.  and  many  children^  but 
he  ihoild  live  and  fee  them  •,  and  that  not  only 
for  three,  or  four,  or  ten  generations,  but  for 
very  many  generations  :  And  his  dying  ihould 
neither  mar  his  begettirtg,nor  the  feeing  of  them. 
And  this  feeing  bj  his  Jeed,  is  oppofed  to  fuck 
parents  as  are  dead  ;  and  who,  tho'  their  chil- 
dren and  poilerity  be  in  want,  yet  they  know  it 
not.  From  tile  Firft  of  thefe,  Obferve,  c  That  be- 
lievers are  our  Lord  Jefus  his  feed,they  are  come 
of  him:'  Whatever  their  meannefs  and  lownefe 
be  in  the  worldjand  tho'  they  could  not  claim  kin- 
dred to  any  of  externally  honeil  rank,  or  quality, 
yet  they  are  his  feed.  To  this  purpote  the  apoftlc 
befpeaks  the  believing  Corinthians,  1  Cor.  1.  27, 
28.  T*  fee  your  calling,  brethren,  how  that  not 
many  mighty,  not  many  wife  men  after  the  flejh9 
net  many  noble  are  called  ;  but  God  hath  chojert 
the  foe  lift)  things  of  this,  world,  to  confound  tb& 
t»ife, Sect  hat  no  flejbjbou  Id  glory  in  his  pre  fence  % 
Tho'  ye  be  not  of  any  high  rank  or  quality  in  the 
World,  yet  of  him  are  ye  in  Cbrift  Jefm,  who  of- 
God  is  made  to  us,  wifdom,  righteoufnefs,  fan- 
tlifi cation, and  redemption :  In  this  refpecl:,Chrift 
is  called  the  everlafling  father,  Ifa.  9.  6.  For  ha 
is  the  Father  of  all  believers,  that  ever  had,  or 
ihall  have  life ;  who  are,  Pfah  45.  penult  verfe^, 
called  his  'children. 

To  clear  this  a  little,  ye  ihall  take  it  in  thefe 
-four  or  five  re  pe&s,  or  confiderations,  in  which 
believers  are  faid  to  be  Chrifl's  feed,  or  to  be  de- 
fcended  of  him.  \ft,  In  this  refpecF,  that,  as  be- 
lievers, they  have  their  being  of  him  :  As  chil- 
dren defcend  from  off  their  parents  as  to  their 
natural- being  j  So  believers,  as  they  have  fpiri- 
tualbeing,  defcend  from  him,  and  hold  their 
being  of  him  ;  without  whom  they  had. never- 
been  believers:  And  in  this  refpeft  they  are  his 
feed,  1.  Hecaule  he  meritwioufly  purchafed  life1 
to  them  ;•  which  is  the  thing  here  mainly  un- 
derftood,  as  following  immediately  upon  the 
back  of  his  fufferings.  2*  Becaufe  they  have  life 
"  from  him,  efficiently,  as  he  works  it  in  them,- 
and  by  the  gofpel  begets  them  ; .  therefore  he  is 
faid,  1  Tim.1.10.  to  have  brought  life  and  immor* 
tality  tj  light  by  the  go fp el,  which  was  not  known* 
in  many  parts  of  the  world  till  Clrrift  brought! 
it  forth  ;  in  this  refpeft,  believers  areChriitV 
feed  :  We  are  not  believers  born  of  our  parents^ 
nor  have  the  faith  which  we  have,  cf  srhe  or-' 
dinances,  nor  of  ministers,  as  efficient  caufe** 
thereof;  but  it  is i  from,  our*  Lord:  Jeftrs,  who 
is  believers  Father.  Thus-  believers  have  a»- 
affinity  and  near  relation  to  Chrift,  evea  to  be- 

hif 


hischildren:  And  any  that  would  lay  claim  to 
frith  or  fpiritual  life,  would  fee  well,  that  it  be 
this  way  kindly,  and  (as  we  ufe  to  fay;  lcil 
come,  from  Jefus  Chrilt,  and  that  they  be  in 
his  debt  and  common  for  it.  idly,  They  are  his 
feed,  in  refpe&  of  the  likenefs  that  is  betwixt  him 
and  them,  or  in  refpe&  of  the  qualifications  that 
ire  in  them  ;  as  they  are  faid,  2  ¥et.  l-  4-  -8/  tbe 
ixceeding  great  and  precious  promife  s, to  be  mad* 
partaker)  of  the  divine  nature  :  They  have  of 
the  fame  Spirit,  for  the  kind,  that  he,  as  Media- 
tor, hath  in  hinr,  and  it  is  in  this  refpe&,_  that, 
<£an.  7.1.  the  believer  is  called  the  Prince's  daugh- 
ter, which  efpecially  looks  to  the  fpiritual,  gene- 
rous, and  noble  qualifications,  that  are  derived 
from  Chrilt,  to  the  believer  :  Hence  believers 
are  faid  to  have  the  Spirit  offons,wher\  all  others, 
tho'  they  be  the  greateft  in  the  world,  have  but 
-the  fpirit  of  iervants  ;  and  their  generofity  is  no- 
thing to  that  of  believers.who  are  made  partakers 
cf-the  divine  nature  :  We  have  not,fays  the  apo- 
'ftle,  received  the  fpirit  offesr,  but  af  faith  and 
lave,  and  of -a  found  mind.  Ah »  there  are  many 
that  claim  kindred  and  relation  to  Chrift,  that 
are  very  unlike  him.  -6diy, Thsy  ate  calledChrift's 
feed,  in  refpeft  of  the  care  that  he  hath  of  them  : 
Never  mother  was  more  tender  of  the  fucking 
child,  than  he  is  of  bis  believing  children  ; 
therefore,  faith  the  LoYd,ffaiak  49.  15.  A  mother 
may  forget  ker  fueling  child,  bat  I  will  not  forget 
thee  :  Hence  is  that  phrafe,  events  to  vifible  pro- 
fefibrs  of  the  Church,  who  re f ufe  to  li- 
fien  to  the  call  of  the  gofpel,  . which  is  much 
tnore  eminently  verified  in  believers,  Matth. 
23.  Hjtq  often  would  1  have  gathered  thee,  as 
a  hen  doth  her  chickens  under  her  wings  !  So 
tender  and  refpe&ive  is  he  to  his  children,  as 
the  mother  is  tender  of  the  fucking  child,  or 
the  hen  is  of  her  newly-hatched,  and  young 
chickens  ;  for  they  are,  in  fome  refpe&,  come 
©ut  of  his  own  bowels  ;  his  blood  was  fhed  to 
purchafe  them  ;  fo  it's  faid,  Ifa.  4c.  11.  He  ga- 
thers the  lambs  with  his  arm,  be  carries 
them  in  his  bofom,  and  gently  leads  thefe  that 
mre  with  young.  And,  O  what  maffy  confola- 
tion  have  fuch  words  as  thefe  in  them  !  And 
what  confidence  may  believing  finners  have  to 
:  tome  to  this  Mediator,  that  is  a  Mother,  a  Fa- 
I  ther,  a  Brother,  and  a  Parent  ;  that  hath  be- 
gotten us  "out  of  his  own  bowels,  and  in  fome 
refpe&  (as  we  are  believers)  hath  as  a  Mother 
conceived  us  in  his  own  womb  !  \thly,  They 
are  called  his  feed, in  refpeft  of  the  portion  which 
they  get  from  him.  A. The  a  pottle  (ays,  that  pa- 
rents provide  for  their  children  ;  it's  indeed  emi- 
1  gently  fo  here,  believers  come  under  his  care, 


Verfe  10.  521 

over-fight,  and  tutory  ;  and  as.  a  man  provides 
for  his  houfhold,  his  children  and  fervants  meat 
induefeafon  (and  the  apoftle  fays,  He  is  wcrfe 
than  an  infidel,  that  provides  net  for  them  of  hit 
of  bis  or*  n  he  ufe)  even  fo  our  Lord  Jefus,  as  he 
gives  believers  their  fpiritual  life,  fo  he  enter- 
tains that«4ife,  provides  for  them,  and  train* 
them  up,  and  on,  till  he  enter  them  into  the 
poffeflion  of  eternal  life  ;  they  are  made  by  him 
princes,  Vfal.  4.5.  16.  entitled  to  a  kingdom  ; 
yea,  all  his  children  are  kings,  and  fit  with  hint 
on  his  throne,  Rev.  2.  laft  verfe,  and  are  made 
partakers  of  his  glory  ;  and  (to  (peak  (o)  they. 
fare  as  he  fares,  they  dwell  as  he  dwells,  and  be- 
hold his  glory  :  O,  is  not  this  much,  that  the 
poor  dyvour,  that  hath  not  a  peny  left  him, 
no*  to  leave  to  another,  fhould  he  thus  dignifi- 
ed, as  to  have  a  claim  to  Chrift's  kingdom,  to 
be  an  heir,  and  a  joint  heir  with  him,  who  is 
the  Heir  of  all  things 7  For  fo  we  come  to  be  re- 
toured  (to  fpeak  fo)  and  to  be  ferved  heirs  to 
all  things  ;  as  it  is,  Rev.  21.  7.  He  that  over- 
tomethjhall  inherit  all  things'.  And  it  goes  on  this 
ground,  Heh.  1.  2.  that  the  Mediator  is  appsin* 
tad  Heir  of  all  things  ;  with  whom  being  joint* 
heirs,  we  are  heirs  too,  and  made  to  inherit  all 
things.  &  My,  They  are  called  his  feed,  he- 
cauie  of  the  manner  of  their  coming  to  the  pof- 
ftffion  of  that,  which  through  him  they  have  a 
claim  to  ;  for  they  have  a  claim  to  nothing, 
but  by  being  heirs  to,  and  with  him  ;  and  by 
believing  in  him,  they  are  heirs  of  the  promife, 
in  fome  refpeel:,  as  IJaac  was:  So  then,  briefly 
to  re  capitulate  all  thefe,  would  ye  know  the 
way  that  believers  are  Chr  ill's  feed  ?  1.  Ke  be- 
gets them,  and  they  have  their  fpiritual  life  of 
him.  2.  He  is  tender  of  them,  as  of  his  own 
children.  3.  They  are  furnifh^d  with  qualifica- 
tions, and  d ifpofit ions  fuitable  to  him.  4. They 
have  a  rich  portion  from  him,  and  are  well  pro- 
vided  for.  5.  What  good  they  get,  is  for  hi* 
fake,  who  is  their  Father  ;  Here  we  may  allude 
to  that  word,  Rem.  11.  They  are  beloved  for  the 
Father' s  fake  \  by  a  right  and  title  to  him,  they 
come  to  have  a  good  and  goodly  portion  ;  they 
claim  not  to  their  portion,  becaufe  of  this 
or  that  thing  in  themfelves,  but  by  their 
being  ferved  heirs  to  Ci.rilt  ;  being  come 
of  him,  they  come  to  get  a  right  to  what 
is  his. 

Ufe.  As  all  relations  betwixt  Chrift  and  belie- 
vers fpeak  out  much  confolation,  fo  doth  this,  if 
we  were  in  cafe  to  apply  it  $  this  one  word  hath 
in  it,  and  holds  forth  a  good  condition,  and  i# 
a  very  broad  charter. 

Gg2  Sue 


£lS  Ifalah  <ft. 

See  here  then,  i/f,  What    we  are  in  thrift's 
Common  and  debt,  who  are  believers:  It's  much 
to  be  made  a  friend,  to  be  fretd  from  tie  curfe 
of  God,  and  to    have  all  our  debts  paid  ;   but 
this  is  more  to  be  bis  feed,  to  be  Ins  own  chil- 
dren^ to  have  our  life  or  him,  to  have  our  pro- 
yilionand  portion  from  him.     It's  really  a  won- 
der, that  we  wonder  not  more  3t  this,  and  other 
relations   that  are  betwixt   h  m  and    believers  ; 
as  namely,  he  is  the  believers  Fatire*,  and  takes 
them  to   be  bis    f«ns    and   dau^totzrs  \     he  is 
the   believers  Brctber,  arid   is  nA    ashamed    to 
.  tall  tbem  brethren  ;  he  is  the  believers  Husband, 
and  they  are  bis  fp  ujc  ;  he  is  their  Bridegroom, 
and  they  arc  vis  bride  :  Such  relations  as  thele 
art    pitched  upon,    and  make  choice  or,  to  fill 
(if  I  may  fpefik  \o)  the  faith  of  the  believer,  and 
that  the  believer  may  feed  fweetiy  and  delic  tte- 
\y  on  them,  till  time  come  that  the  vail  of  fimi- 
litud^s  be  taken  away,    and  they  be   brought  to 
fee  h  m  as  he  is,  tv:  n  ra:e  to   tace  ;    and  that 
th.rcby  they  may  be  helped  to  win  to  read  their 
advantages   and  privileges,  which  they   have  in 
him.     What  can  be  the  rcafon,   then,  that  lb  few 
think  and  efteem  fuitabiy  of  the   excellent  and 
deiirable  condition  of  believers,  and  that  v»ords 
of  this   kind  relilh  not  ?  Here  is  the  realbn,  he 
of  whom  they  hold  all   thefe  privileges,  and  by 
whom  they  are  put    into   this  notable  and  non- 
fuch  condition,  is  not  fuitabiy  efteemed  of,  and 
accounted   precious  ;   therefore  believers  in  him 
•re  thought  the  lefs  of.     Our  hearts  ihould  melt 
in   love  to  him,    and  in    ibrrow  for  offending 
him,  at  th?  reading  and  hearing  of  Inch  exprei- 
fions,  whereof  the  fcriptures  or  God  are  fluffed 
fell. 

idty,  Are  th-re  any  that  wouM  have  a  good 
and  happy  condition  fummed  up  and  compend- 
§d  ?  Here  it  is,  even  to  have  our  Lord  Jeius  to 
be  a  Father,  and  to  be  hfefeed,  to  come  in  as 
ions  and  daughters  to  him .  I  appeal  to  you  all, 
if  any  condition  can  be  put  in  the  ballance  with 
this;  is  there  any  honour  and  dignit/  like  it,  or 
aomparable  with  it  r  Who  can  claim  to  be  come 
•f  1'uch  a  parent  as  is  he,  who.  is  Kins,  ofkinos^ 
Mnd  Lord  rf  lords,  the  Prince  of  the  lings  of 
the  earth,  the  Father  of  glory,  hiseldeft  and  on- 
ly begotten  Son,  bv  an  eterna;  and  unfpeakable 
gene  ation,  who  in  all  things  hath  the  pre»e- 
mi.nercy.  What  is  your  pedigre.\who  will  fay, 
and  hoaft,  that  ye  are  of  luch  a  laird's  or 
lord's  houfe,  and  of  fuch  m  an  .ient  family  and' 
fto?k  ;  yea,  tho'  ye-  were  of  blood  royal,  what  is 
it  to  this?  What  will  become  of\mensgenti!t- 
!£  oisobiiity  of  birth,  ^ea^  ei  royalty  of  birth. 


Verfe  10.  Serm.  4ft 

in  that  day,  when  Chrift  fliall  fet  his  throne  in 
the  clouds?  To    have  this  relation  to  Chritt, 
will  be   more  valuable  and  honourable,  in  that 
day,    than    to    have     bren   great   :ora;r  n:ers, 
lairds,  lords,"   marquiiles,    dukes    princes     and 
kings,  who  will^all   in  th.tdav  trand   up  on  the 
fame  level  with  the  poorer  pe'afants,  and  wh  n " 
all  honours  and  dignities,  whicharenow  fo  ma?h 
thought  of,    and  thirfted  a:ter,  will  be  laid    in 
the  dud.     Therefore   learn  to  think   of  this,   as 
the  nob'eft  birth  and  deicent,  which  is  through 
faith   in  Chritl    Jelus  ;  ard   covrt,  and   be  no- 
lily  ambitious,  to  fuve  the  qualification's  of  his 
children.     Look  to  the  qualifications    parts,  in> 
dowments,  and  ajcompliimn.nts.   that  uie  to  ac- 
company, or  follow  any  houf  s  of  the  braveil  of 
natural  men;  are  there  any  or  them  comparab  e  to 
the  qualifications  of  believers  r"    Is  there  a  fto;k 
or  race  of  people  in  all  the  world,  fo  truly  g.-ne- 
rottS  and  noble  as  believers  are.  who  are  come  of 
Chrnt,  and  are  made   vaiiant,  through  the  ex- 
ercife   of  faith  in  him,  aga^nft  a!l  ocurring  diffi- 
culties;  rcgardleis  of  worldly  things    and  taken 
up  with,  and  bulled  about  high  and  m.bie  pro- 
jects and   deiigns  ;     even   to   have  heaven,  and 
glory,  and   God  himielf ;  who  undervalue,  and 
holily  dilda-n  the  things  oi  the  world,  which 
earth-worms  fo  much  teek  after?     Their   qua- 
lifi  ationsk>th  elpecially  in  this,  that  their  de* 
fig ns  arc  hcavenh,  their  minds  elevated  to,  and 
fet  on  the  beil  things,  and  that  they  have  a  tru- 
ly   magnanimous  and  a  valorous  way  of  profe- 
cuting  th.-m.  by  itudying   the   mortification  of 
fin,  and  conformity   to  God,  when  others  can- 
not endure  to  cad  out  with,  and  abandor  a  iuft  ; 
they  holily  lcorn,  and  account   it  below   them} 
to  have  their  peare  (landing  or  falling  with  t.ie 
ebbing  a  :d  flowing  of  creature-comforts,  which 
the   men  of  the  world  place  their  happinels  in; 
thir  ftudy  is  to  be  pure,  as  Chritt  is  pure:  O 
is  there  any  portion   like  theirs  i    Many  of  you 
think  but  little  of  it  now*  but  ye  will  think  more 
of  it  in  that  day,  when  the  earth,  and  all  thingt 
in  it,  ihall  be  burnt  up  with  fire;  what  will  the 
earth  portion  iignifie  then  ?     Ye  that  now  havt 
your   variety  oi  fine  and  delicate  meats,  with 
your  ale  and  wine  at  every  meal,  who  ihall  be 
found  out  of  Cbrilt,  fhall  not  get  a  drop  of  cold 
water  to   cool   your   tongue,  under  your  exqui- 
fite  and  helli-ih  torments,  when  the   poor  body, 
that  believed, and  bad  a  hard  lire  of  it  here, fh  ill  be 
in  Abraham's  bolbm,and  with  Chrift  at  his  table* 
yea,  and  on  bis  throne  with  him  •,  and  it  is  upon 
the  account  of  their  having  a  title  to  Chriii,  that 

&e$ 


Serine-  ,  ,      ^  ^; 

they  come  to  all  th«*  glory  and  happtne's.  O 
is  there  any  right  and- title  like  the  believer's, 
which  is  founded  onChrift's  right  ana  title,  which 
is,  or  may  be  called,  the  original  right  or'  the 
believer,  who  is  keeped  by  the  p.xoer  cf  G  d 
through  faith  unto  faXvatutu  lfthefe  be  the 
true  and  faithful  fayings  of  God,  what  is  the 
teafon  that  men  think  io  little  or"  them  <  V  hy 
is  an  interell  in  Chriil  lo  unricrva  ued  r  Believe 
ye,  tru>t  luch  and  lo  n;u  h  good  is  to  be  gotten 
by  bein^  C  hr  it's  teed  and  children:'  if  ye  fay 
that  >e  believe  it,  how  comes  it  to  pafs  that  lo 
few  have  it  for  their  ddign,  and  that  your  de- 
fies are  lo  much  tor  this  and  that  in  a  pr  tent 
\vor  d,  and  th^t  this  is  to  much  flighted,  ard 
thac  there  is  fo  much  boafling  and  glorying  in 
ctrur  things,  and  lo  little  holy  ooaihng  and  glo- 
rying m  tin's  ^ 

There  are  two  or  three  marls ,'  which  we  may 
gather  from  the  words,  that  may  help  to  fhew 
when  this  claim  is  warrantably  made,  and  which 
may  evidence  the  groundlelhefs  ot  the  claim  of 
many.  And  i.  Chiiil's  feed  hath  another  ori- 
g  nal  than  that  which  they  bring  with  them  into 
the  world  ;  there  is  in  them  a  change  of  the 
ground  of  their  hope,  and  that  on  a  new  ac- 
count; Folks  comes  into  the  world  finrul,  chil- 
dren of  finful  parents/,  but  wh,  n  they  come  to 
be  believers,  they  get  a  new  life,  which  men 
cannot  give,  and  this  new  life  hath  new  act- 
ings and  fruits :  Ah*!  how  many  dream  of  a  right 
to  Chriit.,  who  know  no  other  birth  or  being, 
but  that  whLh  is  natural.  2.  They  who  are 
Chrill's  feed,  carry  along  with  them  the  imprcf- 
iion  of  an  obligation  to,  and  an  acknowledgment 
of  him  in  whatever  good  they  have  gotten  ; 
they  think  themlelves  muh  obliged  to  Chriffc, 
and  they  acknowledge  him  for  their  life,  as  it  is 
Alal.i.  If  l"be  a  Fat  her, where  is  my  b.nfiur?  and 
if  a  Majier,  where  is  my  fear?  a  fn  honours^ 
bis  father,  &c.  A  natively  and  genuinely  dif- 
poied  child  acknowledged  his  father  as  his  flu 
ther,  and  reverenceth  and  loveth  his  father  as 
his  father  ;  but  there  are  many  that  pretend 
to  a  being  from  Chriil,  w  ho  think  not  themfelvcs 
in  Iris  debt  and  common  for  it,  and\\ho  know 
not  what  it  is  to  walk  under^  the  conviction  of 
their  obligation  to  Chriil  for  their  fuppoled  fpi- 
ritual  life  and  being..  3.  They,  whoare  Chriit 's 
feed,  have  in  them  a  likenefs  to  him  ;  as  they 
did  once  bear  the  image  of  tbs  earthly,  fo 
nvo  they  bear  the  image  of  the  heavenly  Adam  ; 
Dot  that  they  come  up  in  all  things  to  be  exr 
a&'y  like  to  the  pattern,  but  it  is  their  aim  •,  and 
fiber  things,  that  difconforrn  them'to  him;  arc 


Verfe  10.  2^ 

deformed,  lothforh,  and  ugly  in  their  /igbfy 
Their  old  inclination  is  burdeniom  to  them, 
and  is  the  conr'r.ual  ground  of  an  inw»rd  con- 
tent and  w refiling  ;  L'nd,  in  a  manner,  they  are 
trpul  ed  at  the  very  heart  how  to  keep  down 
what  isoppohte  to  Chriil  ;  ard  when  their  cor- 
ruption over-mailers  thrm.  they  are  the  more 
ditccmpoledand  di;quieted:  Theydifcern.  fome- 
thing  in  therm,  that  is  not  like  to  Chriil,  and 
the)  abhor  that  tf  o' it  be  never  fo  near  and  dr£v 
to  the  in,  their  very  felf\  they  Q  e  iomahingal- 
(o  Ike  to  Chriit  in  them,  and  they,  cherifli  and 
make  much  of  it  ;  they  woud  fain  De  at  more 
o  it,  and  to  have  his  irmge  more  deeply  im- 
prelfed  on  their  fpirits,  which  they  reckon  theic 
greatell,  yea,  their  only  beauty. 

The  ?d  Ufe  is  for  dire&iop  to  believers:  Tf  ye- 
be  Chrift's  Jeed,  ye  mull  be  other  tort  of  Wks 
in  your  defigns,  and  in  your  deportment  and 
carriage  :  King's  ch'ldren  ought  not  to  carry  as 
others  ;  it  would  he  highly  untuitable,  yea,  evta 
abominable,  to  fee  them  v.aik  fo  trivially  and 
lightly,  as  every  bafe,  ill  bred  begger's  child 
doth  :  It's  no  lels  incongruous  and  unbecoming^ 
that  believers  fhould  be  taken  with  this  and  that 
vanity,  that  meer  worldlings  are  taken  with,  and 
hunt  after. 

The  \th  Ufe  fpeaks  a  word  of  confolation  ta 
believers,  and  holds  forth  the  greatnefs  of  the 
privilege  of  being  Cbrifi's  feed,  it  will  be  much 
to  perlwade  a  poor  finntr,  duly  fenlible  of  jin, 
to  believe  this,  and  that  the  Lord  is  in  earneft, 
when  he  fpeaks  thus  \  that  fuch  an  one,  wh« 
hath  betaken  himfelf  to  Chriil  for  life,  and  hum- 
bly claims  right  to  nothing,  but  by  vertue  of 
Chriil's  right  (the  mam  thing,  that  our  union 
w.th  bim  is  bottomed  upon)  who  is  content  to 
be  in  Chriil's  common  for  life,  and  gots  not 
about  to  eilablifh  his  own  righteoufnefs,  but- 
leans  to  his  righteoufnefs,  for  life  and  fal- 
vation,  fhou'd  be  bis  feed,  and  have  all  the 
privileges  of  fons  derived  to  him  \  and  yet  is 
is  the  Lord's  faithful  word  :  Neither  hath  eye 
feen,  nor  ear  heard,  nor  hath  it  entred  into  the- 
heart  of  man  to  conceive,  what  good  things  are 
laid  up  for  fuch  a  perfon,  and  that  are  fluffed 
up  in  thefe  exprtiuons  of  .our  relation  to  Chri>& 
Jefus.. 

Lrfe  <).  It  may  be  alfo  a  quieting  and  comfort* 
ingword  to  fo  me  believers,  who  are  in  afflicti- 
on, poverty  and  ilraits  in  the  world";  that  our 
Lord  Jefus  is  a  kindly  affectionate  Parent,  more 
kindly  and  tender-hearted,  than  the  tende* 
reft  father  or  mother  :  And  indeed  it  may  fuf- 
•  £ci?ntly  ^uict  tilcm;  that  they  hm  fecli  a  kind? 


hit  Ifsiak   ft. 

Iy  Overfeer  and  Prcrvifor,  wha  is  alio  a  cor- 
dial Sympathizer  with  them,  whatever  their 
condition  be  ;  he  will  not  deny  his  offspring 
and  feed,  whom  he  laid  down  his  life  to  pur- 
chafe. 

The  6tb  Ufe  may  be  for  incitement  and  pro- 
vocation to  all  that  would  be  happy,  to  place 
•it  here;  intereft  inChrift  Jefus,  by  believing  on 
him,  brings  us  to  have  intereft  in  the  enjoying 
of  him,  and  ajl  that  is  his  ;  and  can  there  be 
any  more  fought  alter,  or  wifhed  for?  Are 
there  any,  but  Would  think  it  a  good  life,  to 
ke  here  ?  And  who  are  they,  of  whom  he  <  peaks 
lb  ?  It  is  not  of  fome  fort  or  ftrange  and  un- 
couth folk,  that  were  once  in  the  world,  but 
are  now  all  out  of  it,  and  of  whom  there  are 
none  now  in  it ;  it  is  not  fuch  as  want  fin,  and 
derive  their-  life  from  their  own  works  ;  but  it 
is  fuch  as  are,  i.  As  eonfidered  in  themickes 
dead  in  fins  and  trefpaffes,  and  without,  spiri- 
tual life  and  being  ;  and  who  know,  that  all  the 
pains  that  they  can  take,  will  not  acquire  it; 
and  who,  it  may  be,  are  quite  dead  to  their 
xswn  apprehenfion  and  (erne  oftenimes  ;  and 
who  have  judged  themfelves,  and  have  the  len- 
ience of  death  m  themfeLves.  it  is  fuch  as  look 
to  him  for  the  obtaining  of  life  ;  and  who  ac- 
knowledge him  for  any  life  or  livelinefs  they 
have  ;  and  who  expe&  ft,,  and  bruik  it,  by  ver- 
tue  of  his  purchaie  ;  which  is  that  on  which 
ail  their  plea  for  life  is  founded. 

Now  I  know,  that  all  this  will  not  readily 
clear  fome  ;  there  are  fo  many  things  that  look 
counterfeit  like  :  But  I  am  now  (peaking  to  them, . 
who  have  fome  (ticklings  of  ipiritual  life, 
which  yet  are  not  lb  lively,  as  they  can  difcern 
them  to  be  the  ftirrings  and  {ticklings  of  lite ; 
and  they  have  a  body  of  death  in  them,  which 
is  ready  to  extinguifh  that  life  ;  and  often  they 
-think  that  it  is  extinguifhed  already:  They 
have  eonvi&ions  of  their  own  deadnefs,  and  that 
things  are  wrong  in  their  condition,  and  are 
quite  out  of  all  hopes  of  righteoufnefs  from  and 
fcy  themfelves,  or  from  any  thing  that  they  have 
clone,  or  can  do  ;  and  they  have  fome  confuted 
looks  to  Chrift,  but  they  cannot  rid  their  r'eet 
an  the  matter  of  their  faith,  and  duties  go  not 
To  with  them  as  they  expected,  and  would  have 
them.  To  fuch  I  fliall  (peak  a  word  or  two,  and 
dole.  i.  Iwouldask,  Whence  comes  that  flick- 
ling  of  life,or  feeling  of  that  body  of  death?  What 
is  the  original  of  it  f  will  nature  difcover  the 
corruption  of  nature,  and  bring  folks  to  be  out 
of  love  with  corrupt  nature?  Certainly,  where 
tkU  is,  it's  «ot   like  nature,  but  is  the  life  tf 


Verfe  ia.  Serm.  41. 

Chrift  ;  especially,  when  it  put*  fbtk  to  difcern, 
and  take  up  their  own  deadnefs,  to  quit  their 
own  righteoufnefs,  and  to  be  content  to  lay 
their  mouth  in  the  duft,  and  to  betake  them- 
felves to  the  righteoufnefs  of  Chrift,  it  they  coukl 
win  to  be  diftin&.in  it-:  This  looks  to  be  from 
Chrift,  mhcfc  Spirit  convinces  the  world  cf  fin, 
and  of  the  iin  of  unbelief  in  particular;  and  of 
right  eouf»ejs,  as  being  only  to  be  had  in  Chrift ; 
and  of  judgment,  that  is,  of  the  reafonablenefs 
that  he  fhould  have  a  dominion  over  them,  and 
that  they  ihould walk  in  holinefs  :  Yet,  notwith- 
standing of  albthis,  they  are  hanging  in  a  kind 
of  iu!penc€  and  hover,  and  know  not  whether 
to  look  on  themfelves  as  believers  or  not ;  they 
wot  well  that  it  is  not  right  with  them,  that 
they  are  loft  in  themfelves,  and  that  no  other 
way  will  do  their  turn,  but  faith  in  the  righte- 
oufnefs  of  a  Med iator :  The  thing  whereat  they 
ftick  and  halt>  is,  that  they  know  not  how  to 
through,  and  maintain  the  consent  that  they 
have  given;  and  they  cannot  think,  that  their 
faith  is  true  faith,  becau.'e  they  know. not  how 
to  follow  forth  the  exercife  of  it ;  though  they 
have  renounced  their  own  righteourhels,  and 
laid  their  reckoning,  to  be  in  ChrihVs  debt  and 
common,  for  righteoufnefs  and  life,  if  eve* 
*hey  come  by  them  :  All  their  difficulty  is,  how 
to  through  their  believing.  Now  it  is  not  to 
the  founding  of  life,  that  we  are  here  fpeak- 
ing  ;  but  to  the  exercife  of  life,  and  to  the  find- 
ing out  of  life:  And  we  fay,  that  fuch  an  ex- 
ercife fuppones  life  to  be,  though  it  be  not  dif- 
cernable  in  it's  exercife  to  the  foul  itleli.  There 
are  many  poor  creatures  born  and  brought  forth 
into  the  world,  that  can  neither  talk  nor  walk, 
but  muft  be  carried  and  keeped  tenderly,  and 
that  arc.  fomeway,  as  if  they  were  brought  out 
of  the  womb  ;  So  is  it  with  many  believers-; 
and  it  were  good  to  be  in  ChrinVs  common. as  for 
life,  fo  for  bringing  life  to  exercife,  and  by  dili- 
gence and  waiting  on  him^  in  the  ufe  of  his  own 
appointed  means,  to  feek  to  come  to  fome  di- 
ftin&nefs  in  neating,  and  exercifing  of  any  life, 
that  he  hath  given :  And  it  is  no  fmall  incourage- 
ment  to  this,  that  Chrift  Jhall  fee  his  feed, 
that  he  muft  have  faints  and  believers  in  him  ; 
which  fliould  make  poor  fouls,  that  have  no 
life  in  themfelves,  with  the  more  confidence 
to  commit  themfelves  to  him,  upon  this  very 
ground,  that  the  Father  hath  engaged  to  Chrift, 
that  he  fhall  have  many  fuch  for  his  feed  ;  the 
which  promife  is  performed  to  him,  in  the  ga- 
thering in  of  poor,  confufed,  and  mind-perplex- 
ed finners.  *  to  be  in  kis  debt  ftr  life,  and  to 

hold 


Scrm.  42.  If  a  tab  <J. 

hold  their  life  of  him  for  ever.  I*  will  fure 
be  no  Jmall  part  of  the  ground  of  faints  praile 
rn  heaven,  that  he  not  only  bought  life  for  them, 
but  that  he  made  application  of  life  to  them, 
and  trained  them  on,  till  he  had  got  them  fit- 
fed  to  fpeak  to  his  praife  ;  wherein  the  body 
of  death  makes  many  a  fad  flop,  and  makes  poor 


Verfe  1©.  22? 

believers  to  Aammer,  as  it  were,  while  they  are 
here.  But  it's  good  news,  that  Jelns  Chrift 
hath  bought  life,  and  brought  it  to  light ;  and 
that,  by  this  gofpel,  he  is  making  application 
of  it,  and  declaring  that  he  is  content  to  be- 
ftow  it  freely,  on  all  them  that  will  be  in  his  com- 
mon for  it. 


SERMON    XLIL 

Ifaiah  Ifii.  10 He  jball  fee  bis  feed,  be  jball  prolong  his  days,  and  the  pleafure  of  the  Lord  Jbaf- 

profper  in  bis  hand, 

IT  was  once  a  riddle,  how  out  of  the  ftrong 
could  come  forth  meat,  and  how  out  of  the 
eater  could  come  forth  fweet;  it's  here  mofl 
clearly  unriddled,  and  that  in  a  moft  wonderful 
and  comfortable  manner:  Our  Lord  Jefus,  the 
firong  Lien  of  the  tribe  of  Ju dab ,  is  put  to  %rief 
and  bruifed,  and  bis  foul  is  made  an  offering  for 
fin  ;  and  here  is  the  fweet  meat  that  comes  out 
of  it,  He  jball  fee  his  feed,  be  fnall  prolong  his 
days,  &c  The  fubftar.ee  of  the  words  is,  That 
by.  his  death  many  fhall  be  brought  to  life:  It's 
the  fame  death  that  hath  given  us  the  hope  wc 
have  of  life,  and  all  the  ground  tbat^we  have 
to  fpeak  of  it  to  you;  which  had  never  been, 
had  he  not  been  bruifed  and  pu-t  to  grief. 

We  ihew,  that  here  is  holden  forth  the  Lord's^ 
great  defign  in  the  contrivance  of  the  work  of 
redemption  f  and  that  thefe  words  are  a  further 
anfwer  to  the  ftumbling  obje&ion  propofed  be- 
fore, to  wit,  How  the  innocent  Son  of  God 
could  fufrer  P  \t  pleafed  the.  Father  to  bru'ife 
him,  wJben  he  Jball  make  his  foul  an  offering.for . 
fin,  &c.  which  juilifies  God  in  that  proceeding, 
and  ferves-  to  wipe  away  that  reproach  that 
might  feemto  flick  to  him  ;  In  fum,it  is  this,  If 
we  confider  the  notable  and  noble  fruits,  and 
comfortable  efre#s,  that  followed  on  his  fufte- 
rings  and  death;  there  is  no  ground  to  Humble 
at  God's  giving  his  Son,  or  at  the  Son's  conde- 
fcendingas  Mediator,  to  fu/Fer,  to  be  defpiied 
andput  to  death  :  And  this  isthe  5rft  fruit,and 
cfrea  thereof,  that  He  jball  fee  bis  feed;  where- 
by is  meaned>  that  by  his  death,  the  eleel:,  who 
are  given  to  him,  do  by  faith  in  him-  receive  a 
new  life  from  him,  and  are  taken  in,  under  a- 
nioft  fweet  and  kindly  relation  to  him,  by  their 
being  begotten  again  to  a  lively  hope,  through- 
his  refurre&i>57!  from^he  dead. 

:We  fpoke   :o    thi>  point,    that  believers/  are 
tyrffisftedi  w^ch  fijews  the  great  privilege 


that  they  are  admitted  to,  and  their  great  obli- 
gation to  Chrift  on  that  account:  They  are  ob- 
liged to  him  for  their  fpiritual  life  and  being, 
as  children  are  obliged  to  their  natural  parent6 
for  their  natural  life  and  being;  and  infinitely 
more  obliged,  inafmueh  as  the  one  life  is  infi- 
nitely preferable  to  the  other. 
"  There  are  three  things  more  to  be  obferved 
from  the  words,  1.  Confidering  them  as  they 
(land  in  dependence  on  the  former  ;  'That  God's 

*  defign  in  fending  his-Son  into  the  world,  and 

*  the  Mediator's  defign  in  coming  fo  lowr,  is  to 
c  have  a  feed  begotten  to  the  hope  of  eternal  life}. 
c.and  to  have  poor  fouls,  dead  in  themfelves, 
c  fbaiing-  of  life  in  and  through  him  ;  even  to 
c  have  m»y  partaking  of  life  through  his 
5.  death.'  2.  Confidering  the  words,  as  fore- 
telling the  event  of  Chrift's  death  and  fufFer- 
ings,  we  have  this  obfervation  from  them,'ThaC- 
c  Our  Lord's  death  fhall  certainly  procure  life 
c  to  many  ;  or  thus,  it  cannot  be,  but  his  death 
c  muffc  have  fruit  to  the  laving  of  louls  from*. 
*:  death,  and  to  the  making  of  them  partakers 
c  of  life.'  3.  Looking  on  the  words,  as  a  pro*: 
aula  made  to  the  Mediator,  we  obferve  from. 
tb;m,  'That  the  feeing  of  a  feed,  is  exceeding, 

*  much  thought  of  by  Jeius  Chrift,it  pleafed  fating 
c  wondrous  well  ;  therefore  this  promife  of  a 
i  feed  is  made  to  him,  to  encourage  him  to  h^ 
c  down  his  life.* 

We  fhall  fpeak  a  word  to  each  of  theie,  and 
ifcaU  leave  the  confkL  ration  of  the  words,  aJ- 
they  ho  dout,  not  only  our  Lord's  outliving, 
bis  fufferings,  but  his  feeing  a  feed  on  the  back; 
of  them,,  to  the  fecond  efrcft  thafrfoHowSji&^Mf 
prolong  his  days. 

For  the  firft  doll  fine,  we  fuppofe  it  will  be> 
clear,  if  we  confider  how  the  feeing  cf his  feed  \V 
fubjoined  to,  and  dependeth  upon  the  former 
words  sment  his  making  bis  fcyhan  otferjng  f;r 


1}0  Jfalab  53. 

fin ;  which  holds  out  this,  that  the  great  defign 
of  God,  and  of  Chrifl  the  Mediator,  in  his:u- 
ferings,  is  to  beget  a  people  to.  eternal  life,  and 
to  make  way,  that  finners,  naturally  dead  in  f]n, 
may  partake  of  fpiritual  and  heavenly  life,  and 
rpay  be  begoten  to  the  hope  of  eternal  life  through 
liim.  And  what  other^defign,  I  pray,  coul4  there 
be  than  this  ?  For  the  Lord  had  nothing  to  pro- 
cure to  bimfelf;  to  ipe.ak  flmply,  there  could  be 
fio  addition  made  to  the  glory  of  God  thereby  : 
Therefore  it's  faid,  John  6.  39,40.  J/»/j  is  the  Fa- 
ther's -will  that  hatb  fent  me,  that  of  all  be  hatb 
given  fne,  1  jhould  lojs  nothing,  but  Jb-uld  raife 
*t  up  at  the  lafl  day  :  And  this  is  the  will  of  him 
that  fent  me,  that  every  cne  who  feeth  the  S^n, 
and  believetb  on  bim,  may  haveeverlafiing  life, 
Qndlvoill  raife  him  up  at  the  lafl  day,  iTim.  1. 
15.  This  is  a  faithful  faying,  and  worthy  of  all 
acceptation;  and  what  is  it?  That  J  ef us  Cbrifl 
tame  into  the  worl'd  to  fave  finners :  And  that 
John  10.  10.  /  came,  that  they  might  fray e  life, 
4?id  that  they  might  havs  it  more  abundantly. 

There  are  two  things  that  we  would  fpeak  a 
Word  to,  for  clearing  of  the  dottrine,  and  then 
make  ufe  of  it.  The  \fl  is,  How  this  can  be 
God's  defign,  in  Chrifl's  humiliation,  to  beget 
many  fons  to  life  ?  2d/y,How  Chrifl's  death  con- 
tributes to  this  defign?  For  the  Firfl,  When 
we  fpeak  of  God's  deiign  here,  we  mean  not  his 
lafl  and  ultimate  defign,  but  his  immediate  de- 
iign in  the  gofpel,  which  is  fubfervient  to  that 
his  laft  and  ultimate  defign  ;  to  wit,  the  glorify- 
ing of  his  grace  and  juflice,  in  giving  the  Medi- 
ator to  fatisfy  juflice  for  dyvour  finners,  who  are 
not  able  to  fatisfy /or  themfelves  ;  and  he  having 
cljofen  this  as  the  mids  to  that  highefl  end,  we 
*nsfy  well  fay,  that  this  is  his  immediate  defign 
in  the  gofpel,  that  thereby  the  glory  of  his  grace 
Cc  juflice  might  be  manifested.  1  or  the  2d,whlch 
ts,  How  Chrifl's  fufferings  contribute  to  this 
end  ?  It  may  be  foon  cleared,  if  we  confider  that 
there  is  a  twofold  lett  in  the  way  of  finners  par- 
taking of  life,  which  Chrifl's  .fufferings  do  re- 
move. The  ifr  lett  is  a  flanding  quarrel  betwixt 
God  &  the  eleft,  they  having  finned,  and  haying 
nothing  to  pay  their  debt  ;  this  our  Lord  Jefus 
hy  his  death  removes,  he  pays  the  debt,and  tears 
the  obligation,  called  the  band  writing  that  was 
4gainfl  them,  nailing  it  to  bis  crcjs,  Col.  2. 
And,  in  this  refpedt,  his  death  is  called  a  ran- 
fom  for  many  ;  and,  in  the  words  before,  he  is 
faid  to  male  bis  foul  an  offering  for  fin,  on  the 
the  lame  aeeount,  to  wit,  that  the  principal  de- 
bitor might  be  fet  free.  The  2d  lett  is  man's  ut- 
ter unfitnefs  to  wa'k  with  God  :  For  tho*  the 
4eb£  were  taken  away,  yet  they  haye  no  life  J  buc 


Verfe  10.  Serm.  4& 

Jeius  Chrifl,  by  his  death,  hath  laid  down  a 
ground  how  a  fuiner  may  be  reconciled  to  God, 
and  may  partake  of  grace  here,  and  to.be  in  cafe 
to  walk  with  God,  even  while  fojourniqg  in  the 
world,  in  fome  good  meafure,  and  ef  the  life  oF 
glory  hereafter  ;  his  fufferings  are  not  only  a 
ranfom  fur  their  debt,  but  aifo  a  bridge  (to  fpeak 
fo)  to  flep  oyer  the  gulf  of  the  dillance  that  is 
betwixt  God  and  them,  unto  glory,  whether  he 
as  the  Fore-runner  is  gone  before  them  :  In  this 
fenfe,  we  have  our  graces,  as  the  fruits  of  CJirifTs 
fufferings  ;  the  life  of  grace,  faith,  love,  per- 
feverence,  S5V.  we  have  alfo  prote&ion,  pre- 
fervation,  and  guiding  in  the  way,  till  we  be 
brought  through  to  eternal  life;  as  that  word 
is,  John  6.  39,  40.  cited  before,  That  of  all  whom 
the  Father  hatb  given  me,  lfbiuld  iofe  nothing: 
In  the  ikft  refpe<fr,  Chrifl  is  Surety  for  our  debt; 
in  the  fecond  refpsft,  he  is  Surety  for  our  duty  : 
In  the  firft  refpeft,  we  are  admitted  in  the  cove- 
nant with  God  ;  in  the  fecond,  we  are  entertai- 
ned in  it  by  him,  who  lives  for  ever  to  make 
interccflion  for  us.  ; 

Ufe  1.  See  here,  belierers,  what  ye  are  in  the 
Father's  debt  for  fending  his  Son,  and,  what  are 
ye  in  the  Son's  debt  for  coming  to  die  for  you  : 
ye  behoved'  to  have  born  the  curfe  yourv  felves, 
if  he  had  not  born  it  ;  but  he  took  it  on  himfelf, 
that  ye  might  be  freed  from  it  :  Thus  it  ftood 
with  you,  ye  deferred  to  be  fhut  out  for  ever 
from  God,  to  have  the  fword  of  his  juflice  a- 
wakned  againfl  you ;  and  be  gave  bis  back  to  the* 
fmlters,  and^  bis  cheeks  to  them  that  pluckt  off 
the  hair,  and  was  content  that  the  fword  of  ju- 
flice fhould  awake  againfl  him,  and  fmite  him, 
that  he  might  by  his  ilripes  heal  you,  and  by 
his  death  procure  life  to  you :  Yea,  it  ilood 
thus  with  you,  and  it  could  not  be  otherwife  ; 
the  juflice  of  God  being  provoked,  and  the  elect 
being  under  the  curfe,  as  it  is,  Gal.  3. 10.  Cur» 
fed  is  every  one  tbft  continueth  not  in  all  things 
•written  in  the  law  to  do  them :  E^ek.  8.  4.  The 
foul  that  fins  fhall  die  :  Either  they  behoved  to 
die,  or  the  Cautioner  •,  and  our  Lord  was  con- 
tent to  be  afin-cjferingytherehy  to  fet  finners  free; 
To  be  lifted  up  on  the  erofs,  that  be  might  draw 
all  men  after  him  \  to  pay  their  debt,  which  all ' 
the  creatures  could  never  have  paid :  And  there- 
fore we  would  ask  you,  if  you  think  heaven  and 
glory  to  be  of  worth,  and  if  ye  think  it  to  be  of 
great  mercy,  to  be  free  of  wrath  to  come,  and 
from  the  damned  (late  and  condition  of  the  re*, 
probate  angels,  and  of  reprobate  men  and  wo- 
men  in  hell,  and  to  be  admitted  to  enter  with 

Ab.r*hm>  if***  **d  3H9k  WW  %  fc^om 


Semi.  42.  </-«"  w- 

of  God,  and  into  thefe  heavenly  maniicns ; 
«re  ye  not  much  in  (Thrift's  debt,  1 
rec  tl  is  tor  you  and  at  iuch  a  rate,  that  there- 
1  nicate  to  you,  who  were 
naturally  dead  in  tretpailes  and  {jns-i  What- 
ever the  reft  or  the  world  think  of  it,  it ; 
you  be  born  again,  fs  ycu  ought  in  a  fptcial 
marner  to  think  much  of  it,  ic  ye  will  do  in 
fcrrw  meafure  ;  tor  ye  art  as  much  in  Chrift's. 
non  as  all  that  is  worth,  who  was  content, 
that  poor  finners  fticuld  psrtake  c:  him  zr.d  or 
the  Hit -that  is  in  him,  to  tafte  or  c'tath  himfelf; 
and  wl  0  hath  faid,  heeaufe  1  live,  ye  foall  live 
alj'o  :  In  a  moft  wonderful  way,  lis  ceath  is 
the  price,  by  which  life  is  communicated  to 
us;  and  it  .  would  beer  me  believers  well,  to  be 
often  reckoning,  what  they  are  in  his  debt.  It's 
one  of  God's  great  ends  in  the  wv.rk  of  re- 
demption, even  to  have  finners  efteeming  high- 
ly of,  and  much  raviilied  with  his  grace,  and 
with  his  love  brightly  fhining  in  the  way  there- 
of; }et  lefs  contcience  is  made  or  this,  than  of 
many  other  dutits.  by  believers:  We  will  lend 
an  ear  to  a  practical  point  o\  doctrine,  and  will 
feme  way  aim  to  mind  it;  if  we  be  bidden 
pray,  we  will  pray;  it  we  be  commanded  to 
mortifie  fin,  we  will  endeavour  it,  and  fo  in  o- 
ther  duties  :  But  who  minds  this  as  a  duty, 
when  we  are  called  of  God,  to  admire,  and  praife 
his  £iace  and  lover^'and  humbly  to  glory  in 
him,  lo  as  fericufly  to  fet  cur  Icives  to  tall  about 
it  r  and  yet  this  were  a  nod  native,  proper, 
and  k'ndly  exercife-  for  believers,  even  likt-  the 
work  of  thole,  who  fay.  Salvation  to  cur  Gcd> 
that  fits  upen  the  throne,  and  unto  the  Lamb, 
Rev.  7.  ic.  To  bim  who  lov^d  us.  and  rvafbed 
us  from  cur  fins  in  bis  ctvn  bl  cd  &c.  Rtv.  1. 
5.  To  be  taken  up  with  fuch  fnliloquies  in  our 
fclves  about  this  fuhjeer,  ano  with  iuch  (orgs 
of  praile  to  him,  v  ho  lath  given  us  lo  1  c 
being,  and  lire,  which  is  conveyed  to  us  by  bis 
blood,  is  lure  a  iuitable  ufe  or  this  point;  for, 
if  cur  life  be  of  much  worth,  he  mud  be  of 
infinite  y  much  more  worth  in  himfelf.  and 
ihould  be  fo  to  us,  who  pur  chafed  it  at  fuch  a 
dear  price. 

The  2d  Ufe  is  to  exhort  you,  whom  we  fup- 
|>ofe  to  be  renewed,  (as  time  of  ycu  now  hear- 
ing me  are,  and  O  that  all  of  you  were)  that 
Whenever  ye  think  of  enjoying  of  heaven,  and 
glory,  ye  would  think  ?  10,  whence  it  came  to 
be  thus  with  you:  O  think  on  that  rock,  out 
of  which  ye  are  hewen,  as  ye  are  believers,  and 
are  intitledto  He;  and  this  will  lay  the  natural  . 
pride,  which,  alas !    too   often  bejievers    haye 


going  along  with  their  hope  of  life,  as  if  they 
Were  forge  thing  better  by  nature  than  others, 
be'aufe  they  lave  hope  to  come  to  heaven  :  But 
think  this  a  fo  with  }ourfclvcs,  that  there  are 
no  thanks  to  )uu,  but  U  bim,  who  Itvedy.u, 
and  toafbed  y :u  jrem  ycur  fins,  in  nis  evert 
bleed;  which  lhouic,  make  )ou  va!k  foftiy,  and 
with  a  flopped  mouth;  and  in  this  cafe,  every 
thought  or  your  title  unto,  and  o:  >our  hope 
of  heaven,  would  be  both  Angularly  pleafant, 
and  profitable  to  you. 

Ufe  3.  See  here,  that  which  maketh  the  glad 
tidings  of  ChrifYs  death  wonderfully  comfort- 
able :  It's  much  that  Chrifl  came,  and  buffered ; 
but  if  we  add  this,  that  his  deflgn  in  fuifering 
was  to  bt-get  firmers  to  a  newr  and  fpiritual  ire, 
to  raife  and  quicken  them  that  were  dead  in  fins 
and  trelpaifes,  to  pay  their  debt,  and  to  cancel 
their  obligation,  it  makes  it  to  be  much  more 
wonderful.  A  as  !  we  have  great  want  of  fpiri- 
tual affections,  that  are  not  more  affected  with 
this,  even  w.th  this,  tl  at  the  lather  fhould  f-r.d 
his  Son,  and  that  the  Son  Ihould  come  into  ths 
world  ;  And  wherefore  ?  That  he  might  have  a 
feed  ;  that  poor  bodies,  that  \sere  dead  and  with* 
out  life,  might  be  quickned  ;  and  that  fuch.  as 
had  no  hope  of  heaven,  might  have  it  :  That  in 
fuch  a  way  an  entry  into  heaven  ihould  be  made 
to  iinners,  this  is  the  wonder.  Do  ye,  belie- 
vers, indeed  believe  this,  that  the  Lord's  defign, 
in  all  the  work  of  redemption,  was  to  bring 
dead  iinners  to  life  ?  This  is  it  that  makes  C.rift 
get  the  name  of  a  Saviour,  that  the  Shepherd  be- 
ing fmitten,  God  might  turn  bis  band  en  the 
little  ones* 

And  therefore,  as  a  4th  Ufe,  See  here  a  good 
ground,whereupon  to  preach  to  youby  the  death 
of  Chrift,  the  offer  of  life,  and  the  remiffion 
of  fin,  as  the  apoftle  hath  it,  A&s  13.39,4c. 
he  it  hi'- ton  there  fere  to  ycu,  men  and  bre- 
thren, that  through  this  Man  is  preached  unto 
j/lu  the  frgivenefs  of  fins  :  and  by  him  all  that 
believe,  are  jufiifiedfrom  all  things,  from  robicb 
ye^cculd  not  be  juflified  by  the  law  of  Moles  : 
And  there  is  never  a  text,  that  ipeaks  of  tl^e 
end  of  ChriiVs  fufFcrings,  but  readily  it  feme 
way  lays  a  ground,  how  a  finner  iray  get  ire  ; 
and  it  is  as  if  it  were  a  proclamation  to  finners 
to  make  the  right  ufe  of  what  is  offered  to 
If  our  Lord  efus  had  not  fuffered,  there  had 
not  been  a  warrant  for  us  to  fpeak  of  lire  to  you  ; 
there  had  been  no  treaty  with  firners,  no  door 
opened  fbracceis  to  heaven,  no  ground  for  any 
to  call  God,  Father  :  Put  on  the  contrary,  Chrifl 
having  fuifcred,  and  fatisfied  juflice,  it  gives 
B  h  us 


23*  Ijdiah  $3. 

us  ground  to  make  th's  proclamation  to  you,  Bt 
itkn-wn  unto  you  that  thro*  this  Man  is  preached 
unto  yrufrgivenejs  of  fas.  And  thefe  two  put 
together,  1.  That  there  is  a  fufficient  price  laid 
down  for  the  fatisfying  of  the  judice  of  God, 
for  the  debt  of  elect  finners;  2.  That  this  is  the 
Lord's  defign  in  laying  of  the  price  down,  even 
to  procure  and  communicate  life  to  thenr,  accor- 
ding to  that  of  John  3.  16.  God  fo  loved  the 
to-orld,  that  he  gave  his  only  begotten  Son,  that 
tohcfoever  bdieveth  en  bimjhiuld  not  perijb,  but 
hvye  everlafling  Ufe\  and  that  of  John  12.  32. 
And  if  I  be  lifted  up,  I  will  draw  a!!  men  after 
me  :  This  demand  rates,  that  there  is  a  fuffici- 
ent  warrant  to  make  ufe  of  Ghrid,  for  pardon  of 
fin,  and  for  obtaining  of  life,  through  him: 
For  readily  the  exception  is  one  of  two  ;  either, 
(1.)  That  the  price  will  not  do  the  turn ;  and 
that  cannot  be  faid,  for  the  death  of  Chrid  is  a 
price  fufficient :  Or,  (2.)  That  finners  know  not 
what  is  the  Lord's  purpofe  in  it  ;  this  text  holds 
out  that,  and  tells  us,  it  is,  that  he  may  have 
a  feed.  This  is  the  (urn  of  the  covenant  of  re- 
demption; faith  the  Father,  Son  if  thou  wilt 
lay  down  thy  life-  ih:u  jljalt  fee  a  feed,  that 
ihallhave  life  through  thy  fttffeVings-;  and  the 
Lord  would  have  never  given  his  Son  to  die, 
if  he  had  not  minded  the  falvation  of  finners, 
and  to  beget,  and  promove  life  in  them,  through 
his  fuiFerirgs;  and  to  what  end  is  the  golpcl 
p-eached,  by  which  life  and  immortality  are 
brought  to  light,  but  that  what  he  hath  bought 
juay  be  applied  to  finners' 

And  therefore,  as-  jib  Ufe,  "We  befeech  you 
to  concur  with  Chrid  in  the  defign  of  his  lay- 
ing down  his  life  :  Is  it  not  (think  ye)  great  in- 
gratitude to  him,  and  great  crue'ty,  to  your 
felves,  that  when  the  Lord  hath  defigned  fuch  a 
thing  by  the  laying  down  of  his  lite,  that  ye 
Ihould,  as  far  as  ye  can,  dand  in  the  way  of  it  ? 
!Now  his  defign  is,  to  have  many  in  his  common 
for  life,  that  he  may  have  a  jfed-i  and  to  have 
poor  finners,  that  are  dead  and  lifelefs  in  them- 
Telves,  taking  with  their  fin,  and  coming  to  him, 
to  get  judice  fatisfied,  and  a  right  to  life,  by 
his  orfr rinrr ;  And  is  this  a  prejudicial  defign, 
or  unprofitable  to  finners  ?  why  then  mould  ye 
ftand  in  the  way  of  that  ?  When  our  Lord  hath 
defigned  finners  good,  and  hath  b°en  content  to 
lay  down  his  life  to  make  life  pofltble  to  you; 
when  all  his  defign  in  dying,  is,  to  have  finners 
faved  by  their  betaking  thtmfelvts  to  him,  and 
that  by  their  betaking  chemfelves  to  him  the  fe* 
tind  Adam,  they  may  get  a  right  to  life  trnns- 
fcrredio.them  \  is  it  lot  folly  and  ewaavfs  fo* 


Verfeio.         m  '         Serm.4** 

iinners,  to  obdruft  what  they  can  this  his  de- 
fign ?  The  apoftle  makes  u(e  of  this  argument, 
zCor.y  18,  19.  He  hath  given  us  the  word  of  re- 
conciliation, that  God  was  in  Cbrifl  reconciling 
the  world  4o  himfelf  not  imputing  their  trefpaf- 
fes  unto  them  :  We  therefore,  as  ambajfadorsfor 
Chrifi,  as  though  God  did  befeech  y$u  by  us,  «r* 
we  pray  you,  in  Cbrifl's  ftead,  be  ye  reconciled 
to  God.  And  what  is  the  reafon  ?  For  be  was 
made  fin  f:r  us,  who  knew  no /in  ;  and  for  this 
end,  that  we  might  be  made  the  righteoufnefs  of 
God  in  him.  A  nd  is  not  this  the  lame  argument 
that  is  in  the  text  ?  Our  Lord  was  made  afin-of- 
firing,  that  he  might  fee  a  feed  ;  and  if  fo,  then 
we  would  intreat  you^  if  the  bleeding  bowels 
of  Chriitcan  have  any  weight  with  you,  and  iF 
you  would  do  him  a  preafure,  not  to  marr  his 
defign,  as  far  as  ye  can  (for  he  will  infru- 
drably  accomplish  his  defign)  and  that  is  to-have 
fouls  brought  in  to  make  finners  peace  with 
God,  and  that  they  may  make  ufe  of  his  furFer- 
ings  for  that  end.  Need  we  ufe  arguments, 
to  perfwade  you  to  this,  which  is  fo  mach  for 
your  own  good  and  welfares  even  to  fave  your 
iouls;  to  come  and  be  reconciled  to  God,  to 
make  ufe  of  Chrid  for  life,  to  prevent  the  wrath 
that  is  to  come,  and  to  make  heaven  fure  to 
your  felves;  which  is  impoflibie  for  you,  ho- 
nedly  to  aim  at,  but  God  fhall  hare  the  glory 
of  his  grace  and  wiidom  from  you  ?  And  if  this 
be  not  your  aim  and  endeavour,  God  will  not 
have- the* glory- of  his  grace  in  you,  though  pafij 
fively  he  ihall  have  the  glory  of  his  judice  in 
punifhing  you  eternally  in  hell.  But  that  is  not 
his  great,  and  proper  defign,  in  fending  of  his 
Son ;  for  he  could  have  had  his  glory  that 
wray,  though  he  had  never  fent  him  into  the 
world:  And  therefore,  in  his  name,  and  in  his 
dead,  we  do  again  and  again  ferioufly  befeech 
and  folemnly  obted  you,  to  give  our  Lord  Jefus 
fatisfa&ion  in  this  particular.  Ye  that  are  go- 
ing to  hell,  or  are  in  hazard  of  it,  come  to  Cbrift 
Jefus,  the  Prince  of  life,-  the  Purchafer  and- 
Giver  of  life,  and  get  life  from  him  ;  come, 
as  dead  finners  in  your  felves,  and  by  the  law, 
to  get  a  new  gift  of  life  by  his  right  ;  And  we 
propofe  this  fuit  and  requ'ed  in  his  name,  who 
tells  us  that  he  laid  down  his  life,  to  get  a  feed* 
This  gofpel  comes  to  every  one  of  your  doors, 
and  fays  to  you,  Will  ye  be  obliged  to  Chriii 
for  life?  will  ye  be  his  children  ?  If  the  h  rl 
be  honed,  and  ye  can  fincerly  fay,  Conttrt^ 
Lord,  and  will  creep  in  under  his  wings,  that 
ye  may  be  found  in  him,  and  may  be  covered 
with  his-  righ;eoufaefc>  t^re  is  good  ground  t? 


Jerm.  42.  lfslah  <* 

-expect,  a  clofed  bargain  ;  for  our  Lord  purpofly 
<d"ied,  that  he  might  have  a  fetd^  and  is  ca.ling 
•upon  you  tor  this  ver>  encu  and  will  not  go 
back  of  his  word,  if  ye  be  content  to  largiin 
with  him  .*  And  there:ore  1  would  sgain  lay  un- 
to you,  Shift  not  his  call;  It  is  his  dtlign  to  have 
a  feed,  and  it  fhould  be  yours  to  feck  to  be  of 
that  feed  :  O  let  him  have  his  errand  among 
you  !  i  he  offer  comes  (as  I  juft  now  faidj  to 
every  one -of  your  doors  •,  and  your  anfwer  will 
be,  and  mail  be,  eitber^ea  or  nay  ;  either  that 
ye  are  content  to  be  his  children,  that  his 
grace  may  be  glorified  in  you  •,  or  that  ye  arc 
-rot  content,  ard  that  ye  will  not  come  to  bim, 
m  that  ye  may  have  life>  as  it  is,  John  5.  that  ye 
fcorn  to  be  his  feed,  and  children  :  But  ah  !  the 
day  comes,  when  ye  would  be  glad  of  fuch  an  of- 
fer., and  will  not  get  it. 

But,  to  come  a  little  nearer  in  the  application 
of  this  UfcsCi.)  Are  there  not  many  of  you  with- 
out life,  yea,  hundreds  of  you  ?  not  one  among 
many  is  renewed  :  If  ye  think  your  felves  to  be 
dead,  this  word  of  life  and  falvation  is  fent  un- 
to you  ;  and  fure  you  hare  need  of  it.  (2.) 
There  is  life  inCbrUfto  be  had,  a  fair  purchafe 
made,  and  2  way  laid  down,  to  bring  finners  to 
have  a  right  to  life  ;  and  are  not  thefe  two,  think 
ye,  well  met  and  tryfted  ?  On  what  ground  then 
is  it  bottomed  ?  Upon  one  of  thefe  two,  or  rather 
on  both  of  them,  implied  in  this  phrafe,  of  be- 
ing Cbrift's  feed.  1.  It  implies,  that  there 
tea  coming  to  Chrift,  as  void  of  life;  and  an 
actual  trufting  to  him,  for  the  attaining  of  life  ; 
that  firmers,  pricked  with  fear  ,  or  feeling  of  the 
wrath  of -God,  acknowledge  Chrift  as  the  Father 
of  their  life,  and  credit  him  with  the  applicati- 
on of  life  to  them.  2.  It  implies,  not  only  the 
crediting  him  with  the  application  of  life,  but 
that  we  commit  our  felves  to  be  alone  in  his 
debt  and  common,  for  it ;  which  is  implied  in 
that  word,  John  5.  Te  will  not  ccme  to  me>  that 
ye  may  have  life  :  The  ufe-making  of  Chrift, 
for  the  attaining  of  life,  is  implied  in  the  word 
coming  ;  and  that  is,  for  fiain  and  dead  fouls  to 
go  to  Chrift  for  abfolution  and  life,  called,  Heb. 
7,  25.  A  ccming  to  God  by  Cbrift.  And  again, 
it  is  not,  you  will  not  cqjne  unto  me,  that  yc 
may  buy  or  procure  life,  or  work  it  to  your  felves; 
but  ye  will  not  come  to  me, that  ye  may  have  it, 
ye  will  not  be  in  my  common  for  it :  The  fir  ft 
word  exprefles  where  we  get  our  life,  and  that 
is  in  Chrift's  fundings ;  the'fecond  word,  how 
we  get  it,  even  as  the  child  gets  life  from  their 
parent,  we  get  it  fully  and  freely  conferred  on  us 
by  him.    60  that  the  fimilitude  fays  this  much, 


"Verfero."  *t% 

Come  to  Chrift,  who  hath  procured  your  life  ; 
and  t rule  )<u;  gating  01  li  to  1  im  on  the 
terms  ol  gi  \  t  :  .-'■  ni  imcc  this  is  ai!  ti  :\  Chrift 
fecjes  of  }ou,  not  to  make  )  cur  performances 
ti  e  fcrourd  ot  )<  ur  p tariing  for  lite,  but  his 
puichaie  ;  and  that  havirg  need  on  your  -fide* 
ard  minds  on  h  s  lide,  )e  fnould  come  and 
have;  what  hinders  your  doling  of  a  bargain? 
This  is  the  very  thing  your  falvation  Will 
ftand  or  fall  on  ;  even  on  our  )  ielding  to  come 
to  him,  ard  to  be  in  his  common  for  lite,  and  on 
your  leaning  to  his  righteoufnefs,  or  not  ;  and 
according  as  ye  act  faith  or  not  on  him,  in  this 
refpeet,  lo  will  the  ientence  of  your  abfolution 
or  condemnation  pafs  in  the  great  day.  And 
therefore,  let  me  befeech  you  yet  again,  above 
any  thing  to  make  this  lure.  And  when  I  fpeak 
of  making  it  fure,  it  is  not  only  to  have  a  glance 
of  the  thing  in  you  minds,  as  many  may  have, 
to  whofe  door  Chrift  comes,  when  yet  they  will 
not  go  out  of  doors  to  him  ;  nor  is  it  only  to 
have  a  conviction  in  your  judgment  and  con- 
fidence of  the  reafonablenefs  of  it,  as  many  of 
you  havefo-many  convictions  of  fin,  and  of  the 
neceiTity  of  faith  in  your  judgment,  as  will.make 
you  inexcusable  ;  ye  are  convinced,  that  fuch  a 
thing  fhould  be,  and  there  it  holds  ;  the  Lord 
draws  you  by  his  word  to  give  alTent  to  the  rea- 
fonablmefs  of  the  offer,  but  ye  fmother  the 
conviction,  ye  come  Agrippa  his  length  in  affen- 
tingtothe  truth,  but  come  no  further ;  ye  laid 
your  account,  it  may  be,  that  ye  could  not  fave 
your  felves,  and  that  your  falvation  was-  only  in 
Chrift,  and  ye  took  that  for  faith:  But  believe 
me,  there  muft  be  fomething  more  than  that, 
even  a  laying  of  yourfelves  over  on  h'm,  and  * 
making  a p plication  to  birr.,  to  fill  the  empty  room 
in  the  heart.  I  remember  of  a  dying  perfon, 
that  had  a  good  word  to  this  purpofe,  who, 
when  it  was  asked  at  him,  How  his  faith  did 
now  differ  from  that  which  he  had  i$  his  health? 
anfwered,  When  I  was  in  health,  I  was  convin- 
ced, that  I  fhould  believe  ;  but  now  my  foul 
actually  cafts  it  felf  on  Chrift.  The  many  con- 
victions that  men  have,  that  they  fhould  believe, 
will  ftick  to  them,  and  go  with  them  to  hell, 
and  make  them  the  more  inexcufable,:'that.  they  - 
held  there,  and  went  no  further. 

6tbly,  And  laftly,  It  fervesto  be  a. ground  of 
expolfulation  with  many  hearers  of  the  gorpeI, 
who  have  heard  of  this  noble  defign,  and  yet 
make  no  ufe  of  it.  O  hypocrites  formalifts, 
and  prophane  perfons,  what  a  reckoning  will 
ye  have  to  make,  when  this  fhall  be  found  on 
your  fcore,  ye  were  dead  in  iin;  and  the  Lord 
H  h  2  co«- 


1%$  Ifatab  $3! 

contrived  a  drfign  to  fave  \n<\  fmn.Qrs,  in  tend- 
ing his  Son  to.::e  an  ofpring  fgr  fi&i  and  the 
Son  came  and  ia;d  down  his  lire;  and  ye  were 
called  and  inyit  d  to  cm-  r  ,  him,  and  to  have 
life  in  h  m  ;  th;  glad  tidings  of  redemption 
v/ere  preached,  and  made  r;flR*r  ot  to  >  ou  ;  and 
Ve  wpuld  not  be  content  to  c'ote  with  Chi  it, 
but  would,  lb  far  as  >e  could,  thwart  with  him,. 
in  Kis*dt(ign,  tho*  it  coit  him  his  he.  rt-b:ood 
to  bring  it  a  outi  'A  hat  will  ;<>me  of  this  ?  or, 
v.:,rit  will  ve  ariwer  him  for  it  r  Ye  will  lay,  it 
may  be,  Thar  ye  were  content  to  concur  with 
Chrift,  and  flood  not  in  the  way.  ot  it;  but  it 
w-il]  be  replied,  Why  then  did  ve  live  aftd  die 
in  your  fin,  and  bring  vour  foul  to  th's  dread- 
ful hazard  and  !ofs  ?  Your  crr.fjience  a*d  God 
will  be-.r  it  in  upon  you,  and  \e  will  not  get  it 
fh'  tea.  that  your  deilructior  was  ot  )onr  lelves, 
beeauie  ye  Wou^d  rot  be  lav e'  ;  ano  will  i)  at, 
tlunk  ye,  be  a  fuitabk  and  fatisfjing  aniv.  er, 
that  tiro'  Chriil  would  have  law  d  rm  fojil,  I 
Woud  not  be  laved  by  him,  and  ttun  to  go  to 
hell  for  that  ?  what  a  tormenting  thing  will  it 
be  in  the  conference,  that  lire  was  o/fercd  to  me, 
on  condition  of  beiicvirg  in. Chriil,  but  I  re- 
futed, or  fcomed  to  take  it  on  that  condition I 


Verfe  to.  _  Serin.  4$  ■ 

Think  on  it,  what  ye  will  think  to  be  lent  to 
hell,  becaule  ye  would  not  he  laved  freejy  bjr 
Chriil  5  and  to  perifh,  becaufe  ye  would  not  be 
Ctt'ifl  s  feed,  beoaui'eye  Would  net  t  ke  with 
your  guilt,  that  ye  might  have  life  from  hitif. 
V>  hat,  do  ve  all  think  that  ye  have  life?  are 
there  none  icnliMe  of  their  nee  of  lite  from 
Chriil  r  Alas  that  we  ftumld  be  put  In  often  to 
repeat  thele  worJs!.  V,  e  mav  a.n-.Ml  ineak  ro 
Hones  w  .th  as  great  hope  or  lusci  Is,  us  to 'man  J 
cor  l\un\s  amor^  you  that  arc  babrfuatl 
dared,  ard  blinded  v.'th  prcfumpt ion,  bj  the 
god  or  this  wo-  d,  who  hath  put  ut  vour  eyes  ; 
bui  the  day  comes,  wl  en  y<  v  ill  knd  y  ur  [1  \  s 
greatly  null  ken.  !  iha^iniiil  n<  u  th  r  ,.un  y,  . 
iecing  that  ye  are  natural  j  tns  and  1  .  f- 

palies- and  feeing   t  s  d   t.go  ind\mg 

is  to  bave'  ajeedr  u  ye  wou  d-n<  r  p1   judge  .our  - 
felvcs  of  iiie.   as     ve    W;  u       i.  ,  i'o'uf.ld  to  he 

deipifrs  of  bis  tu/fer  ng«  ai  d  ltd  as  have 
trode  the  blood  or  li  e  ro'tenant  urdt-y  toot  (i  u- 
dy  to  m 'ke  lur<  eternal  life  to  vourie  vts.  hy 
betaking  your  leivcs  to  htrfi  tor  -t  :  or  taj  )  <  ur 
reckoning  to  be  reputed  guilty  of  this  horrid 
ciime,  with  all  the  aggravations  of  it. 


SERMON     XLIII. 

f  fafah  liii.  10. ~We  fhaU  fee  bis  feed,  be  Jhall  prolong  his  days,    and  tbe  pleafure  cf  the  Lord 

Jball  proffer  in  01  s  band,  ^ 

the  work  of  the  miniitry  (to  (peak  To)  and  of 
the  mediatory  office  of  Chriil  fliall  thrive  Wcfl 
in  his  hand  ;  lb  that  there  is  net  one  f<  ul,  thai  is 
designed  to  lif-and  glory,  but  it  ihahb.  brought 
to  the  polfcflion  of  it  in  duet  me. 

There  are  two  things,  win"  ir  \vc  hinted  at  the 
la  If  day  that  we  fhal)  now  ipeak  a  woid  to  ;  and 
the  firft  ot  them  is  th's,  'That  it  is  an  a^r^ed 
4  upon,  and  aconclu  ed  irtiele  in  the  cow  1  ant 
1  of  redemption,  that  our  Lord  jcius  liiill,  ab4 
1  muft  bavca/ee^.'  This  is  a  mo.il  certain  and 
infallible  truth;  it  is  an  efifeft  la'd  dtiw^n  here,  as 
a  ncceflary  confequent  of  his  fjtr'ing  up  if  hi$  ■ 
f  ul  for  fin  :  It's  a  determined  thing,  it  we  look; 
1.  To  toe  certainty  01  the  tvenr:  Our  Lord 
fefus  Chtift  miift  have  a  feed,  tow  't,  belitV'  rs 
in  him  ;  that  is  concluded  on  ar.d  prom  led 
to  him..>  2.  If  we  look  to  the  feed  that  he  ft- si 

luve; 


THere  is  not  one  reading  of  thefe  words, 
but  it  might  put  us  to  this  wondering 
<iu  flion.  For  what  is  it  that  this  great  defign  of 
all  Cm  ill's  fufrerii.gs  hath  he:  n  drivm  and 
Wiiat  iiath  be:.n  the  great  «  nd  of  th  s  "ovenant  of 
redemption,  that  hath  fu  h  fharp,  lore  aid  fad 
ftiTe rings  fol'owing  th  reon  to  the  ^.ediator, 
Who  en^agtd  in  it  f  T'h;s  world  was  made  with 
little  nolle  ( to  ia\  fojth  re  was  no  ^n^a^  ment  on 
God  tor  bringing  a  -out  ot  that  work  tho'  very 
great,  as  there -is  in  brrgin^  about  tin's;  this 
fthc  n  certain.y  mult  be  a  quite  oth  r  thing  that 
hath  an  off  ring,  and  lu  :li  ah  on?  r;ng  as  bad 
in  it  the  bruifi  :g  and  d\  mg  of  the  erlon,  that 
Was  the  Son  ot  God,  int  rp o  ed  or  the  obtam- 
ang  ot  it.  But  th's  anfwm  the  qu  fli-m,  He 
Jhall  fee  bis  Je^d.  &:*.  Which,  in  fum  is  this,  his 
life  ltUii  pr. >cure  life  to. tinny' dal  linnc is,  and 
«hu)  ih^ll  gej  it  ccruinly  ^pfiicd  to  tUciu  :  And 


Serm.  43.  Ifarah  ty 

have  ;    they  are  particularly  determined  upon, 
t<  wic.   ho  a'  man)    children    he   ill  ill  have,  and 
Who  the:)  ihJll  be  .*    That  wai  both  a  promife  in 
the   covenant,  and  a   prp'p"ecy,  as  we  have   it, 
P/*/. 22.  'when:  the  pf. I  mi  ft    fpeaking  before  of 
C  briftj  fa}  s,  v<r»/<r  jo-  ji.feed Jhal!  fcryc  dim*  it 
JbaJ  he  ace   mted  to  the  Lgrd  f  /  agenerati  .->:and 
this  is  laid  d /wii  asa  tohd  eon  *luiion   f,on6.^j. 
All  toat  lot  father  halo  given  me jball  aijne  unto 
me  ;    which  uippon  5,  both  a  determinate  num- 
ber given,    and  the  certainty  or  their  coming  : 
Become  of  the  r-  it  cti   the  world  what  may,  they 
ihall  undoubted  y    ;omci     And   indeed,    if  we 
look  to  the   nature  oi  this  tranlacft  on,  we  will 
find  it  to  be  a  prom.f  ,   arid  i  prwmiic  or  God  to 
the  iViediator,    that   can  neither  b*  a  tend,   nor 
unaccom.viihed  ;   yaa;it'sa  covenant  d  promife, 
fltfde  on  a  .oniirion,    to    wit,   the    laying  do    n 
oi     us  Irije,  as  the  (lipulation  on   his  ilde  ',  and 
that  which  he  h.itn  tor  10  doing  from  the  father 
On  his  Ire,  is  this.  That  be  Jball  fee  bis  feed  : 
And   v\hcn  th  s  is  not  on'.y  a  promife,  but  iuch 
•  a  promile  as  is  grounded  on  a  tranfac"hon,  bear- 
ing a  condition,   which  ..he  :on  hath  perform  d, 
as  .ie  himi   I    faith,     j  on    17.4.  I  oave  Jinijbsd 
toe  ro.ik  vooichtb  u gave ft  me  to  da  \  then  is-a 
juifc.  .e    and    rathfu  neis   in  the  performance    of 
th's  pi*omife  on  the  father's  fide  to  him.  that  he 
jball  oave  a  feed,     3.  It's  clear  alio,  if  we  con- 
sider the  ena  or'  this   trania^tion,    which  is,  to 
glorwy  the  grace  of  God  by  ChriiVs   purchafe, 
in  ihe  la'vation  of  ele<5t  iinners  ;    in  nfped:   of 
this  end,  it  cannot  fail,   but  Chrift  muit  have  a 
feed,  that  the  end    may  be  attained  :    So  th  n, 
our  Lord    ] el  is  oilift    have,     and  certainly   Ihail 
have,   many  that  ihad  partake  of  eternal  life  by 
him.  . 

The  lit  Ufe  oi  it  ferves  to  let  us  fee  the  un- 
warrantable  nJs  of"  that  doctrine,  tijat  Laves  the 
fruit  oi-  Chrift's  death,  as  to  ihe  feeing  >fafeed\ 
to  an  uncertainty,  U)  ing  the  weight :' of  it  on 
man's  free-will  *,  a  thing  that  is  ven  taking  with 
rscaural  men  and  witn  coneeity  carnai  rcafon  : 
But  if  it  were  left  to  mens  option,  to  receive 
Chrul  or  nut,  then  the  execution  of  the  work 
or  redemption  and  th;'-  pc  rfonv.*nce»of  inch  a  pro- 
as this  is,  lxhovtd  to  have  t.  e  certainty  of 
it  iubje&ed  to  man's  wi'h  and  lhould  be  made  ef- 
fect aa  or  not,  as  he  p  leafed  ;  L>ut  it's  God's  great 
ni-r  •>•  to  us,  t  at  we  know  it  is  n/)t  To  ;  and 
th-.t  there  is  an  equity  here  (to  ip  ak  with  re- 
verence, of  the  >:ajeily  of  God)  that  feeing  our  " 
Lor  1  fetus  hath' done  his  part,  the  pro 
fhould  be  made  e.fe&uai  to  hint;  and  that  he 
Jkould  have  a  feed*   ■ 


Verfe  10. 

Ufe  2.  Itlayeth  a  ground,  .ferving  great-  v  to 
quiet  us    in  the  ree'ing  of    tinv  s,    When    rhe 
Worlc  is  g<  in  2,   fbrough-otht  r,  'and  turned   up- 
ilde  down,    ard    when   we  are  di'nofd  to  ; 
der,    what   will  become  o    tne'v  fif/rdi,  that:  is 
now  foreix  <tftau!ted.  and  marje  to  (tagger  -,   v  hat 
by  the  old  enemy  Antichfifl*  who  is   b,-;lirring 
himrc!r  mightily;  ;  what   through  abounding  fe- 
cur.ty,  and  formality,  whereby  Satan  is  leaking 
to  draw  away-  many,  forne  to  error.   arC  foiW  to 
profanity  :  But  tho'  Aniichrift,  and  t'he  dtvil, 
with  all  their  t  miiiarits  and  a^  n'ts,  lad  (c'd  the 
contrary,  our  Lord  [efus  IhaW  have  a  f>ed  :     \'i 
may  be,   th  y  are  not  tie  plurality  of  a  kingdom, 
or  nation.of  a  city, or  of  a  congregation,  but  fhey 
.   ih'al   be  io  many,  as  lhall  ierve  u>  the  mak'.ng  out 
of  tlie    promife.   .  Our  Lore,  m  kes  uie  o;   this, 
J  bn  6.  37.  and  44.  w  here,     v  h  n  a  number  are 
turn  n^   away  from  him,  he  fa>s,  MurmUi^hcf- 
at  tbis   nv  man  can  crme  to  me  except  the  Father 
ibai  fent  me  .draw  oi m  \  and.  All  that  toe  Father 
buib  given  me,    Jball  c<me  t    me  :    \  will  gt  t  as 
many  (as  it  he  had  faidj  as  are  appointed  to  re- 
ce;v.    m\    wo  d  rrom  my   feif  or  from  my  ferj 
vants    Ip.akm^  in    my    rame  :  as   for  others,  I 
look  not  for  the;n.   It's  true,we  wrouid  beware  of 
having  any  fin  iii  acceifion  to  the  marring  pf  the 
pro'grefs  of  the  gofpei    and   be  fuitably  affected 
Wain  any  iiich  thing  in  oth  rs  ;     but  withal,  we 
would  re.verence    the  Lore's  fovtreignty,    who 
knows  how  to  have  a  care  or"  his  Char. :h   in  the 
yvorit  of  tim  s  :    And    let  us    quiet  our  hearts, 
amidif.  all   the    reelings    and  cohhilions  of  thefe 
times,  that  our  Lord  lhall  have  a  feed,  and  tha^ 
he  ihall  not  want  any  of  all  thefe  that  are  gven 
h'm  of  his    Father.,  but  fhail  raiie   them  up  ac 
the  lail  day.' 

UJe  3.  Seeing  this  is  the  Lord's  defign,  \t 
weuld  commend  to  the  hearers  of  the  go! pel,  a 
ihidy  to  concur  in  this  defign  (if  we  may 
f'pc  k  fo)  in  thwir  pirbU  *k  and  private  ftaiior.s, 
in  reference  to  thcmfulves,  and  in  reference 
to  others  :  \s  it  the  Lord "3  d  fion,  that 
Ch*ri(l  lhall  have  a  feed,  fo  we  would-  rnak'e  it 
ours.  We  may  mod  fafcly  fife,  and  ibike 
in  here  with  the' Father,  Son,  and  Holy  GhofL 
wh.de-  defic-,n  runs  on  this  ',  ar.d  (to  !peak  (o) 
they  liave,  muit  nave;  and  lhall  have  a  poor 
and  cold  ^amc  of  it,  who  thwart  with  the 
Lord  in  his  -defign,  whoever  they  be,  and  in 
whatever  ftation  or  capacity,  pub'.ick  or  pri-  * 
vate-  As  it  is  no  v.ifdom,  fo  it  will  be  no 
advantage,  to  ftru;,g]e  or  fti  ive  w  ith  God  ~  But  '■■ 
here  is  m.ittxr  o':  greit  enc<  ur^geaiientj  to  any  - 
*b*t  would  iiaye  the  ^oipei  proi^crin^,'  re'Jfj- 

mp  - 


2$ 5  Ifaiab  ^3. 

gion  countenanced,  error  fuppreflfed,  the  power 
of  godlinels  promoted,  and  prophanity  born 
down;  that  our  Lord  Jefus  Chrift  does  concur 
with  them  in  the  fame  defign.  I  know  not  any 
other  defign  that  a  man  can  ftrike  in  with, 
without  tear  to  come  fhort  in  it,  but  .this  ; 
and  whofoever  ftrike  in  with  this,  it  fhall  not 
mifgive  them,  for  Chrift  fhall  have  a  feed  :  And 
tho'  we  cannot,  nor  ought  not  abfolutely  and  pe- 
remptorily, to  defign  particular  perions  ;  yet  in 
the  general,  we  ought  to  concur,  to  have  the  pro- 
mile  made  to  Chrift, 0/0  feed  performed  to  him. 
And  indeed  it  is  no  (mall  privilege  and»  preroga- 
tive, that  we  are  admitted,  by  prayer,  br  any 
other  way,  to  concur  with  him  in  this  defign  ; 
according  to  that  memorable  word  of  promife, 
concerning/this  matter,  P/0/.72.  1*5.  Prayer  alfo 
Jball  be  .made  for  him  continually,  and  daily Jball 
be  be. -prat  fed. 

^Lffe  4.  There  is  here  great  encouragement  to 
pinners,  that  are  in  their  own  apprehenfion 
void  of  life,  and  have  fome  fenfe  of  their  dead- 
■mefs,  and  would  fain  be  at  Chrift  for  lite,"  and 
have  him  for  their  Father  i  Such,  I  fay,  are,  by 
this  do&rine,  encouraged  to  ftep  to  ;  for  it's  a 
thing  determined  and  promifed  :  Andfince  it  is 
fo,  we  may  and  ought  to  efTay  and  endeavour 
that  he  may  have  a  feed,  and  may  be  fure  it 
will  not  difpleafe  him  that  we  endeavour  to 
offer  our  felves  to  be  of  his  feed.  It's  a  foolifh, 
and  yet  often  a  puzzling  and  perplexing  doubt, 
4that  comes  in  the  way  of  ferious  fouls,  when 
they  offer  to  come  to  Chrift,  that  they  know 
not  but  that  they*  may  be  prefuming  :  If  there 
be  any  acquaintance  with  God's  and  Cbrift's 
defign,  manifefted  in  the  gofpel,  there  is  no 
ground  for  fuch  a  doubt ;  and  fuch  a  foul  may 
as  well  queftionj  whether  will  God  and  the 
Mediator  be  pleafed,  that  the  promife  made  to 
him  of  a  feed  be  performed  ?  Certainly  it  will 
he  difpleafing  to  neither  of  them,  but  well  plea- 
fing to  both  ;  and  therefore  the  finner  would 
be  ftrengthned  on  this  ground,  and  take  it  for 
granted  in  its  addrefles  to  God,  that  fuch  a 
thing  is  de/igned,  to  wit,  that  Chrift  fhall  have 
a  feed. 

Ufe  ^.Tt'.fhews  what  muft  be  the  condition 
that  others  ftand  in,  who  do  not  come  and  make 
offer  of  themfelves  to  be  Chrift1 's  feed  :  they  do, 
in  fo  far  as  they  can,  thwart  with  God's  de- 
fign: And  this  will  come  on  their  account, 
that  if  Chrift  fhould  never  have  a  feed,  they 
would  not  for  their  parts  betake  themielves  to 
him,  nor  be  of  his  feed  ;  but,  as  far  as  they 
could  .would  ftand  in  the  way  of  the  performance 
.  of  this  promife;  to  him:    And  this    will  be 


Verfe  I©-  Serm.  ^. 

ground  of  a  fad  challenge  from  T3od  ;  I  defin- 
ed that  Chrift  my  Son  ihouli  have  &J~eed,  and  I 
engaged  by  promife  to  give  it  to  him  ;  and  ye 
fcorned  and  dildained  (to  fprak  io  with  reve- 
rence, in  fuch  a  fubj  eV)  to  fatisfy  God  that 
far,  as  to  yield  to  Chrift,  to  bt  ot  his  feed,  that 
that  promife  might  hav,e  its  accompliihment  in 
you. 

1.  From  the  words.comp'exly  confidered,  0b- 
ferve,  c  Fhat  Chrift's  having  and  obtaining  of  a 
'  feed;  his  getting  oi'  fouls  to  believe  in  him,  is 
c  a  thing  moft  welcome,  *and  acceptable,  both  to 
*  Jehovah  that  makes  the  promife,  and  to  the 
1  Mediator  to  whom  it  is  promifed/  There  is 
nothing  that  pleafes  God  and  the  Mediator 
better,  than  for  loft  finners  to  betake  thern- 
fejves  to  Chrift,  and  his  righteo^fnefs,  for  life  ; 
it's  the  fatisfa&ion  that  he  hath  for  the  travel  of 
his  foul  ;  it's  the  recompence  here  promifed  to 
him  ;  it's  (to  fpeak  after  the  manner  of  men) 
asii  the  Son  were  laying,  V\hat  fhall  I  get,  if 
I  lay  down  my  life  for  finners?  Here  the  Fa- 
ther promifeth,  Thou  fhalt  fee  thy  feed,  that 
is,  many  fhall  believe,  and  be  juftified  through 
thy  death  ;  and  this  is  fo  acceptable 'to  the  Me- 
diator, that  he  lays,  Lo,  1  come,  in  the  vo- 
lume of  thy  booh  it  is  written  of  me,  1  delight  t§ 
do  thy  will,  0  my  God  ;  and  Heb.  10.  the  a- 
poftle  fays,  By  this  will  we  are  fanttifed  ;  he 
fought  no  more  but  this,  for  all  his  lufferings 
and  foul-travel.  And  that  it  is  no  It's  acceptable 
to  Jehovah,  that  makes  the  promife,  is  as  clear  ; 
therefore,  in  the  laft  part  of  the  verfe,  it  is  laid, 
The  pleafure  (the  will  or  the  delight)  of  the 
Lord  Jball  prof  per  in  his  hand  ;  that  is,  the  en- 
gaging of  fouls  to  believe  (which  is  God's  de- 
light, as  well  as  the  Mediator's)  fhall  thrive,fuc- 
ceed  and  profper  well.  It's  this  that,  fobn  17. 
Chrift  calls  thefini(bing  of  the  work  which  the  Fa- 
ther gave  him  to  do  ;  What  is  that  ?  Thine  they 
were,  and  thou  gaveft  them  me  :  It's  even  his 
ftepping  in  betwixt  juftice  and  them,  to  make 
way  for  their  reconciliation  through  his  blood  ; 
and  this  is  very  delightlom  and  well  pleafing  to 
Jehovah.  It  is  true,  this  delightfomnefs  is  not 
to  be  lb  under.ftood,  as  if  there  were  fuch  af- 
feftions  and  paffions  in  the  Lord,  as  there  are  in 
us  5  But  it  is  attrii  utxd  to  him,  in  thefe  rtfpe&s, 
1.  It's  called  pleafing  and  delightfom  to  him,  as 
it  agrees  with  his  reveaVd  will  and  command  ; 
and  fo  it  cannot  be  conceived  but  to  be  plea- 
fing to  God,  as  that  which  he  commandeth, 
calleth  for  and  approveth  r  In  which  refpeft, 
the  holintfs  of  them  that  will  never  be  holy, 
and  the  faith  of  them  that  will  never  believe, 


Serirr.  43«  7fa'iab  *>1* 

is,  or  may  be  called  pleading  to  God.  2.  It  is 
called  pleafing  to  the  Lord,  in  rcfpedV  of  the 
end,  and  as  it  is  a  mids  to  the  glorifying  of 
his  grace,  and  the  performance  of  his  promife 
to  the  Mediator  •,  for  by  this  his  grace  comes 
to  be  glorified,  and  he  hath  accefs  to  perform 
what  he  hath  promifed  to  the  Mediator.  3. 
It's  pleafant  to  him,  becaufe  in  this  the  Lord 
hath  a  fpecial  complacency,  and  hath  evidenced 
in  his  word  comparatively  a  greater  delight  in 
finners  clofing  with  Chrift,  and  in  their  accep- 
ting of  lite  through  him.  than  in  many  other 
things :  Therefore  it  is,  that  he  calleth  for  this 
fo  preflingly  ;  and  when  Chrift  is  not  thus 
made  ufe  of,  he  declares  himfelf  to  be  grie- 
ved, and  that  there  is  a  fort  of  defpite  done  to 
him;  whereas,  upon  the  other  fide,  he  takes  it 
(dare  I  fpeak  it  with  reverence}  as  a  cour- 
tci'y  and  honour  put  upon  him,  when  a  foul 
gives  up  it  felf  to  him,  and  dare  hazard  the 
weight  of  its  immortal  foul  on  his  word  ;  In  this 
refpeeV  Abraham  is  faid,  'Hem.  4.  (ogive  glory 
toGodyVfhen  he  trufled  himfelf,his  foul,and  all  his 
concerns,to  him  \  and  we  will  find,that  believing 
is  accounted  to  be  a;  honouring-  of  the  Father, 
and  of  the  Son,  if  we  compare  the  24,  and  25 
yerfes  of  John  5.  together. 

The  ifl  Ufe  ferves.to  let  you  fee,  That  not 
only  do  the  Father  and  our  Lord  Jefus  Chrift 
call  finners  to  believe,  do  warrand  them  to-be - 
lieve,  and  lay  down  grounds,  whereupon  they 
may  found  their  faith ;  but  they  alio  declare, 
that  it  is  well-pleafing  to  them,  and  that  they 
lhall  be  very  welcome  that  come.  The  carriage 
of  the  father  of  the  prodigal,  Luke  i^.is  but  a 
little  fhadow  of  that  welcome  that  a  finner,  in 
returning  to  God  by  faith  in  fefus  Chrift,  may 
expect  ;  tho'  indeed  that  parable  fhews  plainly, 
how  hearty  a  welcome  returning  finners  may 
expeft;  It  was  meet  (Taith  he)  that  me  jbould 
make  merry,  and  be  glad  \  for  this  thy  brother 
teas  dead,  and  is  alivs  \  and  was  hofl>  but  is,. 
found  again. 

Ufe.  2,  It  ferves  to  banifh  away  that  un- 
worthy apprehenfion,  that  is  in  the  minds  of 
too  many,  that  ttare  is  greater  rigidity  and- 
aufterity  in  Cod  the  Father,  than  there  is  in 
the  Mediator  towards  poor  finners.  If  we  look 
to  God  as  God,  his  grace  abounds  in  the  Per- 
fonof  the  Father,  as  it  doth  in  the  Perfon  of 
the  Son  ;  and  H  we  look  to-  the  Son  as  God, 
he  is  the  fame  juft  God,  that  will  nut  acquit 
the  guilty,  more  than  the  Father  will  do  ;  fo 
that  there  is  no  ground  for  this  apprehenfion, 
$hich  fofters  a  iort   of  blafphcxnous  concepti- 


Verfe  10.  i$f 

on  of  the  bleflfed  Trinity,  as  if  they  were  of 
different  natures  and  difpofitions,  moft  unbe- 
coming Chriftians:  Hence  is  it,that  many,  who 
are  ignorantof  God,  will  fpeak  of  'Chrift  as  be- 
ing eafier  to  be  dealt  withal  than  the  Father 
is  \  a  conceit  mod  derogatory  to  the  divine  Ma- 
jefty,  and  unworthy  of  Cbriftians.  Indeed,  if 
we  abftra&  God  from  the  Mediator,  there  is  no 
dealing  with  him ;  but  if  we  look  on  God,  and 
Some  to  him  in  the  Mediator,  there  we  find' 
him  eafy  to  be  dealt  with  :  Therefore,  that- 
which  is  called  the  fat  is faction  of  the  Mediator, 
verfe  1 1.  is  called  here,  the  pleafure  of  the  Lord, 
becaufe  he  delights  in  the  performing  of  his 
promife  to  the  Mediator,  in  reference  to  his 
having  of  a  feed.  It  is  from  this  alfo,that  fome* 
folks  will  pray  to- Chrift,  as  if  he  were  a  diffe- 
rent Thing  or  Being  from  God  ;  and  they  would 
firft  make  their  peace  with  Chrift,  and  then,  by 
his  moyen,  briig  themfelves  in  good  terms 
with  God.  The  Mediator  indced,confidered  as 
Mediator,  is  different  from  God,  who,  without 
him,  or  out  of  him,  is  a  confuming  fire  :  But, 
confidered  as  God,  he  hath  the  fame  properties,, 
and  gives  pardon  on  the  fame  terms  ;  and,  in 
this  refpe&,  we  are  to  make  ufe  of  his  own 
righteoufnefs  for  obtaining,  of  pardon  from 
himfelf,  there  being  but  one  God.  There  is 
occafion  too  frequently  to  meet  with  this  er- 
ror, and  I  know  not  how  many  inconveniences 
it  hath  following  upon  it  :  Some  think  that" 
they  are  always  hire  of  Chrift's-  friendfhip,  but' 
they,  doubt  of  God's  *  as  if  the  Father  had  not 
the  fame  delight  to  fave  finners,  that  Chrift  the 
Son  hath.  And  another  abufe  follows  on  the. 
formir,that  there  is  no  more  ufe  made  of  Chrift, 
but  by  awTord  of  prayer  to  him,  without  ex- 
ercifing  faith  on  his  Godhead  :  If.therewere 
no  more  to  rectify  this  grofs  miftake,  this  al oner 
text  might  do  it ;  if _ye  make  ufe  of  Chrift's  righ- 
teoufnefs, ye  may  expect  friendfhip  'from  the 
Father,  and  from  the  Son  ;4  and  if  ye  do  it  not^ 
ye  have  no  ground  to  expecl:  friendihip  from  ei- 
ther of  them. 

Ufe  3.  There  is  here  ground  of  g^ad  tidings 
to  finners,  and  that  which  makes  the  cove- 
nant of  redemption  to  be  defervedly  called  tho 
GofpeU  and  that  made  the'angeis  to  fing,  Glorf 
be  to  God  in  the  higheft,  fface  on  eartb;and  goc& 
roill  to  men  \  that  there  is  fuch  a  covenant  lucT 
down,  for  bringing  life  to  dead  finners ;  and  that 
the  Father  and  the  Mediator  are  delighted, 
contorted,  ttcHay  fo)  fatisfied,  and  well  pleafed 
w'th  finners  miking  ufe  of  the  Mediator  for 
life.       Is  there  then  any  finner  here,    whof* 


£3$  t  •     Tfa'rah  53 

conic'tmce  lavs  onen    to  him  m*s  Hazard,     ap- 
plies the   curie  to  him,    arid  paffes    fentence  on 

lniieli,   ard    hath   ionic  deiire  to  be  at  Chrhl, 
«nd  yet  wois  no:  it*  he  will   hold  out  the  gol- 
d  n  iceptre  r  Behold,  this  text  doth  .hold  it  out 
to   fuc!\,    and  bids  them  come   in    boldly,    for 
Chriit   makes  them  welcome  ;     yea,  the   Lord 
Jehovah  makes  th.  m  welcome  :  *t*s  the  Father's, 
and   Chrilt's  delight  that  thou   come  forward. 
If  there  be  a  doitrine  in  all  the  fcri'pttfre  (weet, 
it's  this  ;  and,  without  this,  no  preaching,  nor- 
]!>ointof  truth,  would  be  f weet  :   1  iay,  without 
filis,  to  wit.   that   God   hath  not  only  provided 
a  price,  and  m akes  offer  of  it,   but  is  well  con- 
Cent  that  it  be  made  ule  of;    yea,  and  is,de!igh- 
ted,  thatafinner,  dead  in  him'elf,  trull,  and  con    ■ 
credit  himfeli"  to  the  Mediator,  for  obtaining  of 
life  through  him.     And  can  there  be  any   que- 
ftion  of  this?     For,  1.  If  it  had  not  been   the 
Lord  Jehovah  his  delight,  why  then  did  he  .make 
fuch  a  coven, nt?  why  did  he  (as  it  were)  part 
and    funder  with  the    Son    of   his  love  ?    why 
did  he  accept  of  a  Cautioner  ?    and  why  tranf- 
ferred  he  on  his  own    Son,    and  exacted  of  him, 
the   debt  that    was  due  by  elect    Tinners,    and 
made  the  fword  of  his  jutlice  to  awake  againft 
him  ?    If  he  had  not  had  a  great  delight  in  the 
falvation   of  finners,  would  he   have  taken  that 
way,  to  fmite  the  only  Son  of  his  love,  to  fpare 
them  ?    And  if  it  had  not  been  the  Son's  plea- 
sure, would  he- with  fuch  delight  have   under- 
taken,-.^ done  the  Father's  will,  in  reference  to 
their  falvation, LoJ  come(hizh  he)  J  delight  to  do 
tby  wilh  0  my  God  :  It  was  the  Father's  will,  and 
he  had  a  delight  in  it ;  and  it  was  the  Son's  will 
and  delight,   and  he  came,  and,  according  to  his 
undertaking,  laid  down  his  life.     2.  Wherefore 
elfe  are  all*  the    prbrnifes  and   encouragements 
that  are  given  to  finners  to  believe  ?    as  that  of 
Mattlh  1  f.  28.  Come  unto  mey  ally?  that  labour, 
and  are  heavy  laden,  &c.  and  that,  2  Or.  5.  20. 
Were  both  are  put  together,  We  are  ambaffa- 
dors  for  Chrift,  as  though  G  d  did  befeechycu  by 
us,  voe  pray  you,  in  Chrift0s  flead,  be  ye  reconci- 
led to  God,     Miniilers  prels  you  in  the  name  of 
God,  and  by  vertue  of  a  warrant  from  him,    to 
"be  reconciled  ;  and  they  have  Chrilt's  warrant, :in 
a  more  peculiar  manner,  as  the  great  Prophet  of 
bis  Church,  to  tell  you  ;    it's  a  thing   that  the 
Lord  Jehovah  and  jie  Mediator  have  pleafure 
in,  even  in  this,    that  ye  fhould  he  reconciled. 
.  3.   Wherefore  are  the  many  expostulations  with 
iinners,  that  they  will  n.t  come  to  thrift  for  life, 
that  they   will  n  t  be  g*ihcrea}    that  when  be 
first  :b'es  out  bis  baud  all  the  day  long,  they  will 


VerTe  to.  Serm.  43. 

net  Heboid  him?  Szc,  Do  not  all  thefe  confirm  this 
truth,  that  there  is  nothing   he   is  beti.  r  p  eafed 
with,  than  with  a  dinner's  coming  to  Chrifi  for 
life  ?  Let  me  therefore  befeech  you,  by  the  love 
tint   ye    pretend    to    Jefiis   Chriit,    and   in   his 
name,  and  in  the  name  or  Jehovah,  obt.lt  jou, 
be  ye  reconciled  to  God  in  Chrill ;  let  aim  have 
fatis'action  ;    let   this  pleafure  be  done    to   the 
Lord,  even  to  receive  liic  from  him  :  '1  his  is  no 
hard  nor  hurtful,  no  unrcalonahle  nor  rigid   re- 
queft,   I   am  hire;    all  that  he  requires  of  you, 
is,   that    ye  Would  come  to   him,  and   get  life  ; 
O  /  if  ye  could  but  fuitably  apprehend  this  to 
be  that  which  the  Lotd  aims  at,  in  this  preach- 
ed gofpef,    that  we  might  (to  lpeak  fo  with  re- 
•    verenee)  put  an  obligation   on  the  Kajeily   of 
God,  in  making  lure,  in  this  his  own  way,  the 
falvation  or  our  own  iouls:,and  that  we  o-uid  not 
do  him  a  better  turn  :   (But  i  pray  take  the  ex- 
preflions  right,  for  we  cannot  let  forth  his  love, 
but  in  our  own  language,  which  comes  infinite- 
ly   far   fhort    of  the   thing)  we  could  not  find 
in  our   hearts     to  reiufe  to  grant    fuch   a  tar- 
ing, and    highly  rational  a   rcqueft.      As  it  is 
fure  then  upon  the   one  fide,    that  we  cannot 
do   that  which  will  pleafe  him  better;  fo   it's 
as  fure    on    the  other    fide,      that  we    cannot 
do  rhat  which  will  difpleate  him  more,    than 
to  flight    his    counfel    in   this.      Though    we 
would  gSve  our  bodies  to  be  burnt,    and  all  our 
goods  to  the  poor",  he  will  not  count  it  a  pleafure 
done  film,    ir\  this   be  not    done  :     We  would 
look  upon  this,  as  low  eondefcendency,  and  great 
grace  in  the  Lord,  that  he  feeks  |p  more  of  us, 
but  the  making  lure  eternal  life  to  our  idves,  as 
that  which  will  be  moll  pleafing  to  him  .-,    it's 
even     as  if  a    Ion   fhould  lay    to  his    father, 
Father,    what  wfll  plea  e  thee    ?     And  as  the 
father  fhould  fay  to  his  fon,    Son,  have  a  care 
of  thy  felf,  and    that  will  pleafe  me',    becaufe, 
by  our  lo   doing,     he    rtachcth  his  great  end, 
to  wit,   the   glorifying  of   his  grace   and  love, 
which  finners.,    by    their  unbelief,    do  what  in 
them    lieth  to,  mar  and   ohltruA.     If  we  could 
fpeak  ferioufly  to 'you  in  this  matter,,  it  might 
be  a  text  to  lpeak  on  everyday  ;  Always,  tee- 
ing he  hath  purchased  redemption  to  finners  at 
a  de.v  rate,  and  all  that  he   requires  of  you,  is 
to  clofe  with  him,   and  to  feek  after  the  applica- 
tion of  his  pur:afe;  we  again  earneftly  pray  you, 
be  ye  reconciled  to  God,  and  take  heed  that  ye 
receive  not  this  grace  in  vain.     What  can  ye  do 
that  will  be    pleafing.  to  God,    or  profitable  to 
your  lelves,  without  this  ?    Or  what  fruit  of  the 
gofpel  can  be  brought  forth,  when  this  fruit  is 

not 


.Verfe  ii.  *if 

tably ;  and  partly  afraid,  left  we  be  foiind,  as 
far  as  we  can,  thwarting  with,  and  running crofs 
unto  God's  good -will  and   defign  in  it,     not- 

•withttanding  all  the  favour  and  grace  he  hath 
made  offer  of  to  us.  It  were  good  that  we  car- 
ried ferious  meditation  on  this  lubjeft  along  witk 


Serm.  U*  !fa*ab  ^. 

is  not  brought  forth,  if  Jefus  Chrift  in  his  offi- 
ces get  not  imployment,  and  if  his  offering 
be  not  iied  to  for  making  of  your  peace  ;  We 
may,  in  confideration  or  this  great  and. grave 
fubjeft,  go  from  the  congregation  partly  re- 
freined,  that  there  is  (uch  a  do&rine  to  be  fpo- 
ken  of,  tho*  we  cannot,    alas  !   fpeak  of  it  tui- 

SERMON    XLIV. 

Ifaiahnii.  \\.  He  jball  fee  the  'travel  of bis  fuL  and  Jball  be  fttisfied-:  By  bis  knowledge  Jkall  ttQ 
rigotecuk ;  Servant  jufiify  many  ;  for  he  jball  bear  tbeir  iniquities* 

IHis  is  a  great  work  that  the  Mediator  hath      that  wherein  the  price  of  their  redemption  lay's 
to  do  i  a  great  price   that  he  hath  to  lay       And  the  greatneis  and  extremity  of  his  furfe- 

rings,  here  called  travel*,  from  the  fim  litude  of 
a  woman  in  travel,  and  the  travel  of  his  foul  , 


His  is  a  great  work  that  the  Mediator  hath 
to  do  y  a  great  price  that  he  hath  to  lay 
down  tor  the  fatifying  of  divine  juftice,  and 
for  redeeming  or  the  loft  ele&  :  Now,  what 
lhall  he  have  tor  all  -the  travel  of  his  ioul  ? 
Here  it  is  anlwtred,  and  the. terms  of  the  co- 
venant of  redemption  again  compended.  As 
for  the  effects  and  fruits  of  his  death,  fpoken  of 
in  the  dole  ot  the  former  verfe^  He  Jball  prolong 
bis  days,  that  being  fpoke/i  to,  on  the  matter, 
from  verfe  8.  and  the  pleafure  of  the  Lord 
jball  profper  in  his  band,  being  .poken  to  by  a- 
nother  lately  in  your  hearing,  trom  fobn  17.  4. 
and  in  part  by  us.  from  verfe  10.  now  read  o- 
vtr  again;  we  fhall  forbear  further  fpeaking  to 
them,  and  corn*  to  that  which  follows  in  the 
llth  verfe. 

In  this  verfe  then  there  are  thefe  three.  .1.  An 
o£er  and  promile  made  to  the  Mediator,  That  if 
he-will  accept  of  the  propofal,  and  lay  down  his 
life  for  redeeming  of  the  loll  ele&,  itfhall,not  be 
fruitlels,  He  jball  fee  the  travel  of  bis  foul  and 
JbaObe  fatisfitd.  2. The  way  how  this  fatisfacH- 
on  lhall  be  brought  about,  By  bis  knowledge  Jball 
tny  righteous  Servant  juflify  many  \  that  is,  by 
faith  in  him,  his  purchale  lhall  be  applied  to  all 
thefe  for  whom  he  fhould  fuffer,  who  thereby 
fhould  be  jullified.  3.  The  ground  of  this, 
which  alfo  ihews  the  way  how  he  lhall  juftify 
many,  For  be  fhall  bear  their  iniquities  ;  that 
is,  by  his  undertaking,and  paying  of  their  debt, 
he  fhould  meritorioufly  procure  their  abfolu 
tion,  and  the  fitting  of  them  free.  In  the  rirft 
part,  we  have  thefe  three  things  impl  ed.  1.  A 
fuppofed  condition,  or  reilipulation  on  the  Me- 
diator's fide,  that  his  fou'  fhall  be,  put  f  travel; 
which  expreffes  both  the  nature  ofhisfurferings, 
that  they  fhall  not  only  be  bodily,  but  alfo,  and 
mainly,  fou!  furferings,  and  coniii&s  with  the 
wrath  ot  God,  which  the  cle&s  fins  deferred, 
»  the  main  and  principal  thing  articled,  and 


This  being  the  way  foretold,  how  Chriil  fhould 
be  ufed  ;  he  fhould  travel  in  his  furferings,  to 
procure  life  to  his  people.  2.  A  promifemade  te 
him,  That  hi  jball  fee  the  travel  of  his  foul,  th'afi 
is,  he  fhall  not  bring  forth  wind,  but  lhall  have 
a  large  offspring,  which,  in  the  2d  part  of  the 
verie,  is  called  zjuftifying  qJ man) 'by  bis  know 
ledge:  This  is  the  fruit  he  fhall  have  of  his  foul* 
travel.  3. The  extent  of  this,  which  is, his  being 
jatisjiedy  and  quiet ;  which  looks  to  two  things, 
(1.)  i'o  the  certain  and  infallible  fuccefs  of  his 
furferings-?  Not  one  of  the  elecl:  fhall  be  amiffing, 
none  that  he  hath  bought  lite  to  fhall  want  it  ; 
he  fhall  get  as  many  jullified  and  laved,  as  he 
conditioned  for.  (2.)  10  the  great  delight  and 
complacency  that  our  Lord  hath,  in  performing 
the  work  ot  redemption,  and  in  linners  getting 
the  benefit  of  it :  He  lhall  think  ail  wjU  beilow* 
ed,  when  they  come -to  get  the  application  there- 
of, and  by  faith  in  him  to  be  justified.  From 
the  full  of  thefe,  Obferve,  'That  the  Mediator, 
'  in  performing  the  work  of  redemption,  and  in 
f  fatisfying   the  jullice  of  God  for  the  debt  of 

*  elecl:  finners,  was  not  only  put  to  external  and 

*  bodily,  but  alfo,  and  mainly,  to  inward,  lpi- 
£. ritual  and  foul-fufferings  :  Or,  The  redeeming 
'  of  loft  finners  coft  our  L<  rd  Jefus  much  foul- 
c -travel  and  fuff  ring.'  We  have  hinted  ar  his  fuf- 
terings  often   Ix  tore,    but  this  place  efpecialljr 

'  fpeaks  out-his  foul-fuff  rings,  and  the  inward 
anguifh  and  agony  that  he  was  brought  under: 
We  lhall  therefore  fpeak  a  little  to  this,  it  bein£ 
moll  ufeful,  and  extenfive  in  the  fruits  and  be^ 
nefits  of  it,  to  the  people  of  God  ;  and  lhall, 
)fl. Confirm  it  by  fome  places  in  the  gofpcl,wher« 
we  have  the  fulfilling  of  this  prophecy  clearly 
holden  out  to  us  j  And  2dlyy  By  a  fourfold  rea- 


fc$  ffaiab  <§.  • 

ibn  :  Only,  take  this  for  an  advertifement,  That 
when  we  fpeak  of  the  foul- fufFerings  of  our  Lord, 
we  do  not  mean  of  any  fufFerings  after  death  (as 
Papiils  falfly  calumniate  us)  but  of  thefe  fufFe- 
rings efpeq^Uy'/that  were  about  the  time  of  his 
pafhon,-wTien  he  got  the  full  cup  of  the  Father's 
wrath  put  in  his  hand,  towards  his  approaching 
to  the  crofs,  and  when  he  was  upon  it,  when  he 
was  arraigned,  and  when  he  was  exafted  upon  for 
the  ele&s  debt.  The  fir/}  paifage,  to  confirm  it, 
is  that  of  John  12.  27.  Now  is, my  foul  troubled, 
and  tvbatJb'aU  I  fay  ?  Father,  fdve  me  from  this 
hour  :  Here  his  foul-lurferings  begin  clearly  to 
ihew  themfelves,whe.n  there  was  no  crofs,rfor  dif- 
fering in  his  body ;  yet  he  is  put  to  fuch  a  pinch, 
considered  as  Man,  that  he  is,  in  a  manner,  non- 
pluffed,  and  put  to  hy\Wbat  fhall  I  fay  r  the  hor- 
ror of  that  which  was  begun,  and  was  further 
coming  on  him,being  beyond  all  expreifion;where- 
upon  follows  that  prayer,  Father,  fav?  me  from 
this  hour  :  His  Unlets  humane  nature  fcarring 
fome  way  to  enter  on  it.  The  2d  paftage  is  that 
of  John  13.  21.  where  it's  faid,  that  He  began  to 
be  troubled  in  fpirit,and  teftified,&c.  But  let  us 
come  forward5and  put  Matthew,  Mar  fond  Luke 
together,  and  we  fhall  fee  what  an  inexpreffible  & 
unconceivable  height  Sc  heap  of  forrows,his  foul- 
trouble  and  travel  will  amount  to:  Matthew  fays, 
Cb.  26.  37,  38.  that  He  began  to  be  forrow ful,and 
very  heavy  \  and  in  the  next  words,  My  foul  is 
exceeding  forrowful,  even  unto  death  :  And  what 
made  him  fo  forrowful  ?  The  next  words,  Fa*, 
tfrer,  if  it  be  poffible,let  thk  cuppafs  from  we,fhew 
that  it  was- the  cup  of  his  Father's  wrathful  ju- 
ftice  put  in  his  hand.  Mark  fays,  Chap.  14.  33. 
that  when  he'  came  to  the  garden,  be  began  to  be 
fore  amazed,  and  very  heavy  :  A  wonderful  ex- 
greflion  to  be  ufed  of  the  Son  of  God,  that  the 
JPerfon  that  was  God  fhould  be  ama\ed\  yet,be- 
Irrg  confidercd  as  Man,  he  was  fo.  Luke  fays, 
€bap.  22.  44.  that  being  in  an  ageny,  he  prayed 
more  earneflly:  There  is  afore  exercife,  and  fad 
ibul-travel  indeed,  when  the  fvvord  of  God's  jti. 
ilice  awaked  againft  the  Man  that  was  God's  Fel- 
hw?  and  when  he  hath  the  curfe  that  was  due  to 
all  the  elecVto  enrounter  and  meet  w:th  ;  this 
was  fu:h  a  combat,  the  Eke  whereof  ^\as  never 
in  the  world,  and  the  eff  St  of  it  is  Hs  fweat  as 
great  drops  ff blood  falling  d.wnt,  the  ground. 
'When  there  Was  no  hand  or 'man  flirring  him,nor 
-any  man  to  trouble  him  by  him;  but  God,  as 
,a'fevere,  and  holily  rigid  Kxadtor,  pitting  him 
2o  pay  the  debt, which  he  had  undertaken  to  pay, 
iaccording  to  his  obligation  j  the  inward  pref- 
ix*  ®f  Jai*  feu)  pre&d  grip  £rop$    of  jplggjl 


Verfe  11.  Serm.  44. 

from  his  body.  And  if  we*  will  yet  look  a 
little  forward  to  Mattb.  27.  46.  we  will  find 
him  brought  to  that  extremity  on  the  crofs,that 
he  cries,  My  God,  my  God,  why  hafi  thou  for fa- 
tten me  ?  Which  tho1  it  fay,  that  there  was  ftill 
faith 1  in  the  Mediator,  in^dhering  to  the  Father 
as  his  God  ;  yet  it  fets  out  that  great  horror 
which  .he  had  inwardly  to  wreftle  with,  when 
there  was  fome  reftraint  on  the  fenfibly  comfor- 
ting influence  of  the  Godhead  :  Mow,  when  all 
the  evangelids  concur  fo  maflily,  emphatically, 
and  fignificantly  to  exprefs  this,wealing  out,and 
pitching  upon  fuch  weighty  words  to  fct  it 
forth  by;  we  may  fee  it  to  be  defignedly  holr 
den  forth,  as  a  lpecial  truth,  that  the  faith  of 
the  people  of  God  may  be  flrongly  confirmed 
therein. 

To  confirm  it  yet  further,  put  thefe  four  to- 
gether. 1.  The  eflate  that  the  ele&  are  natural- 
ly lying  in,  for  whom  Chrifl  undertakes ;  they 
are  naturally  under  fin,  liable  to  the  curfe  of 
God  for  the  tranfgreifing  of  his  law,  which 
had  faid,  The  foul  that  fins  Jhall 'die  ,  3Lr\d,Curftd 
is  every  one  that  tontinueth  not  in  all  things 
written  in  the  book  cf  the  law  to  d)  them.  2.  Add 
to  this,the  fuppofition  of Chriit's  undertaking  to 
be  the  ele&s  Cautioner,  and  to  fatisfy  for  their 
debt  ;  whereby  he  fteps  into  their  room,  takes 
on  their  debt,  and  (as  the  word  is,  2  €cr% 
5.  ult.  Becomes  fin  for  them)  is. content  to  be 
liable  to,  and  to  be  purfued  by  jufticefor  their 
debt :  And  tho'  here  there  be  a  relaxation  in 
refpeft  of  the  perfons  of  the  elecl,  for  whom  the 
Cautioner  (lands  good,  yet,  in  refpecl  of  the 
curfe  and  death  due  to  them,  there  is  no  relax- 
ation, but  the  fame  thing  due  to  them  is  laid  on 
him  ;  as  it  is,  Gal.-$.  14.  He  bath  redeemed  us 
from  the  curfe  of  the  law,  being  made  a  curfe 
form  :  In  every  thing  he  was  put  to  pay  the  e- 
cjuiyalent,  for  making  up  the  fatisfaftion  due.to 
juflice.  And  thefe  two  being  put  together,that 
ele&  finners  were  obnoxious  to  wrath,  and  that 
our  Lord  came  in  their  room,  he  behoved  to  be 
put  to  fad  and  forefoul-fufFering.  3.  Confider 
God's  end  in  the  work  of  redemption,  which  is 
to  point  out  the  inconceivablenefs  of  his  won- 
derfully condefcending  grace  and  mercy,  in 
exa&ing  of  fatisfa&ion  from  the  Cautioner,  and 
in  fetting  the  Tinner  free,  that  his  grace  may 
he  fo  glorified;  as  there  fhall  be  a  proof  given  of 
his  juilice  and  fovereignty  going  along  with 
it  :  And  infinite  wifdom  being  kt  on  work  to 
glorify  infinite  grace  and  juflice,  there  is  a  ne- 
tcuity,  for  the  promovingof  this  end,  that  the 
Mft&tf or  {|ajl  fhjtf  tofy  $  $od  the  #wre  full 

the 


Serm.  44.  7/*'^  p* 

the  fatisfaftion  be,  the  more  confpicoufly  do 
the  grace  and  juftice  of  God  ihine  forth,  and 
are  glorified,  according  to  that  word,  R.m.  3. 
26.  £0  declare  bis  right  eoufnefs,  that  be  might 
be  juft,  and  the  juftifier  of  bim  that  Jhall  believe 
m  fefus.  This  is  the  end  of  Chrift  s  being  made 
a  propitiation,  that  God  may  be  manifefted  to 
be  fpotlefs  and  pure  in  his  juftice,  as  well  as  free 
and  rich  in  his  mercy  and  grace,  who,  haring  gi- 
ven a  law  to  man,  will  not  acquit  the  tranfgref- 
fion  thereof,  without  a  condign  fatisfaftion.  4. 
Conhder,  that  it  is  indeed  a  great  thing  to  fatis- 
fy juftice  for  one  fin,  that  it's  more  to  fatisfy 
juftice  for  all  the  iins  of  one  perfon,  which  all 
the  angels  in  heaven,  and  men  on  earth,  can- 
not do  ;  and  therefore  the  puniihment  of  the 
damn'd  in  hell  is  drawn  out  to  eternity!s  length, 
and  yet  there  is  never  a  compleat  equivalentfa- 
t  suftion  irude  to  juitice  :  But  it  is  moft  of  all, 
to  iatish  juftice  for  all  the  fins  of  all. the  eleft  ; 
who,  tho'  they  be  few  in  comparifon  of*  the 
reprobate  world,  yet  (imply  confidered  they  are 
many,  yea,  even  innumerable.  And  our  Lord 
having  taken  all  their  iins  on  him,  he  is  peremp- 
torily required  to  fatisfy  for  them  all :  And  if  this 
withal  be  aided,  that  he  is  to  fatisfy  for  all  the 
tfins  of  all  the  eleft  at  once,  in  a  very  lhort  time, 
and  hath  the  curfe  and  wrath  of  God"  due  to 
them,  muilered  and  marfhalled  in  battalHe  a- 
gainft  him,  and  as  it  were  in  a  great  body,  in  a 
mod  formidable  manner  marching  up  towards 
him,  and  furioufly  charging  him  y  and  all  the 
Wrath  which  they  fhould  have  drunken  through 
all  eternity  (which  yet  would  never  have  been 
drunk  out,  nor  made  the  lefs)  put  in  one  cup, 
*nd  propined  to  him,  as  the  word  is,  Pfal  no. 
7.  He  jhall  drmk  of  the  brocV  in  the  way  \  the 
Wrath  or  God  running  like  an  impetuous  ri- 
ver, muft  be  drunk  up  at  once,  and  made  dry  by 
him  :  Thefe,  be'ng  put  together  do  c'early,  and 
convincingly  fhew,  that  it  cruld  not  5e  but  an 
inejcprefll/rle  and  inconceivable  fou'  travel  and 
fu/Fcring,  that  our  Lord  ]  el  us  was  put  to. 

The  Ufe  or  this  doftrine  is  large,  and  the  ifl 
Ufe  is  rhis,  That  ye  would  take  it  for  a  moft  cer- 
tain truih,  which  the  fcripture  doth  fo  rre- 
qa  nt'.y  and  fignificantly  hold  t\rth,  That  our 
Lord  Jeius,  in  performing  the  work  of  redemp- 
tion, had  much  fad  foul-travel  and  lorrow  :  The 
faith  of  this  is  very  ufeiui  to  dcmonftrate  the 
great  love  of  God,  and  of  the  W ediator  ;  lor 
'doutbleis,  the  m  ne  furTring  be  undergone  by 
the  Mediator,  the  more  love  kytbes  therein  to 
'the  cleft.  2.  it  ferves  to  hold  out  the  lovereigri- 
ty  and  iuflice  of  God,  and  the  horriblencls  of 


verie  1 1.  34? 

fin.  3.  fn  refpeft  of  God's  people,  it*s  ufefuV 
that  they  may  be  through  and  clear  in  the  reali-- 
ty  and  worth  of  Chrift's  fatisfaftion  ;  he  having 
no  other  end  in  it,  but  to  fatisfy  juftice  for  their 
fin.  4.  It's  ufeful  to  fhew  th^  vanity  and  emp- 
tine!s  of  mens  fuppofed  and  fancied  merits,  andl 
of  any  thing  that  can  be  alledged  to  be  in  man's 
furfering,  or  doing,  for  the  fatisfy ing  of  divine 
juftice,  feeing  it  drew  fo  deep  on  Chrift  the? 
Cautioner.  And  here  two  grots  errors  come  to/ 
be  refuted,  and  reprobated  ;  ore  of  the  Socintang^ 
Who  feek  quite  to  overturn  Chrift's  fatisfaftion  ; 
and  another  of  the  i}apifts>  that  nrnifb.  his  fa« 
tisfaftion,  and  extenuate  and  derogate  from  the 
great  privilege  of  the  par^orr'of  Tin,  as  if  any 
t'ung  could  procure  it,  but  this  latisfaftion  of 
Chrift  by  his  foul-travel  ;  both  which  are  abun- 
dantly refuted  by  this  text. 

But  to  fpeak  a  word  more  particularly  to  the 
Firft,  tor  clearing  of  which,  ye  will  ask,  What 
could  there  be  to  aiFeft  the  holy  humane  foul 
of  our  Lordr  Or  what  was  that,wherein  his  foul- 
fufferings  did  confift  ?  But,  before  we  fpeak  t* 
this,  we  would  premit  this  word  of  advertife- 
ment  in  the  entry,  That" there  are  two  'forts  of 

f)uniftiments,  or  penal  efrefts  of  fin  :  The  \Jt 
ort,  are  fuch  as  arefimply  penal  and  fatisfying, 
as  proceeding  from  fome  extrinfick  caufe.  The 
id  fort  are  finful ;  one  fin,  in  the  righteous 
judgment  of  God,  drawing  one  another  :  Andt 
this  proceeds  not  fimply  from  the  nature  of  jil- 
ftice,  but  from  the  nature  ot  a  meer  finful  crea* 
ture,  and  fo  from  an  intrinflck  caufe  of  a  finfiil 
principle  in  the  creature.  Now,  when  we  fpeak 
of  the  foul-fufFerings  of  Chrift,  which  he  was 
put  to,  in  fatisfying  for  the  fins  of  the  eleft  ; 
we  mean  of  the  former,  that  is,  fufferings  'that 
are  fimply  penal ;  for  there  was  no  intrinflclc 
principle  of  corrupt  nature,  nor  ground  of 
challenge  in  him,'  as  there  is  in  finful  creatures : 
And  therefore-  we  are  to  Conceive  of  his  foul- 
fufFerings,  as  of  fomethinginfliftcd  from  with- 
out ;  and  are  not  to  conceive  of  them,  as  we  do 
of  finful  creatures,  or  that  have  fin  in  them, 
whereof  he  was  altogether  free. 

Having  premitted  this,  we  fhall  fpeak  a  little 
to  thefe  two,  1/?,  To  that  wherein  this  fouf- 
fufifc ring  did  not  confift.  2^/y,To  that  wherein 
it  did  confift.  For  the  former,  wherein  it  was 
hot,  1.  We  are  not  to  fuppofe,  or  imagine  an^ 
actual  fe  pa  ration  betwixt  his  Godhead,  andjiis 
oManhead,  as  if  there  haft  been  an  interruption 
of  the  perfonal  union  ;  not  io,  fi>r  t.hc  union 
of  the  two  natu  res  in  one  Perfon  remains  ftill  $ 
he  v>»s  God  and  Man  ftill,  tho'  (as  fn*  hln- 


242  JJalab  tft 

ted.,  before)  there  wasafufpenfionof  fuch  a  mea- 
sure,   at  leafl,  of  the  fenjible  comforting  influ- 
ence or  the   divine  nature  from  the  humane,  as 
had  wont  to  be   let  out  thereto,;  and  yet.  there 
was  even,  then  a  (attaining  power,  flowing  tronv 
the    Godhead,  that   fupported  him,  fo  that  he 
was  not  fwallowed  up  or  that,  which  would  Have 
quite  and  tor  ever  (wallowed  up  ail   creatures, 
as  is  evident  in  his  crying,  My  God  my  God,  wbf 
ba(i  thou  forfiken  me  I    Which  ihews,  that  tho* 
the  union  and  relation  flood  firm,  yet  a  com- 
fortable influence  was  mn:h  retrained.    2. There 
was  no  finful  fretting,  no  impatiency,  nor  carnal 
anxiety  in    our    Lord,  all  along  his   furTerings; 
for  he  did  moft.willingly  undergo  them  and  had 
a  kindly  fubmiflion  in. them  all;    as   is  evident 
by  thefe  words,  hut  for  this  caufe,  came  I  into 
this  hour  ;  and*  Nat  my  will, but  thy  will  be  done. 
3.  There  was  not  in  him  any  diftrult.  of  God's 
love,  nor  any  unbelief  of  his  approbation  before 
God, neither  any  the  leaft'diffidence  as  to  the  out- 
gate  ;  for,  in  the  faddeft  and  marpeft  of  all  his 
conflicts,  he  was  clear  'about,  his  Father's  love 
to  him,  that  the  relation  flood  firm,  and   that 
there  would  be  a  comfortable  out-gate  5.   as  his 
prayer-  before  mews,  wherein  he  fliles  God,. Fa- 
ther;  and  thefe  hardeft  like  words  uttered   by 
him  on   the  crofs,  My  Gcd>  my  God,  why  hafl 
thou  forfaken  me  ?  do  alfo  (hew,   wherein  twice 
over,  he  confidently  aflerts  his  intereft,"  My  God, 
my  God  ;  though  he  was  moffc  terribly  alfaul ted, 
yet  the  tentation    did  not  prevail  over  him.    4,. 
Neither  are  we  tp  conceive,that  there  was  any  in- 
ward confufion,  challenge,  or  gnawing  of  confer- 
ence in  him,  fuch  as  is  in  defperate  finners,  call 
under  the  wrath  of  God,  becaufe  there  was  no 
inward  caufe  of  it,    nor  any  thing   that  could 
-breed  it ;  yea,  even  in  that  wherein  -he  was  Cau- 
tioner, he  wasclear,  'that  he  was  doing  the  Fa- 
ther's will,    and  finifhing  the.  work  that  was 
committed  to  hin*,  and  that  even  under    the 
greatell:  apprehenfions  of  wratb :    Therefore  all 
fuch    things  are  to    be  guarded  againft,  in  our 
Noughts,     left  otherwife  we  reflect  upon  our 
innocent  and  fpot'efs  Mediator.  But,    'idly,  To 
fpeak  a  word  to  that  wherein  it  doth  conllft  ?  1. 
It  did  confift  (as  we  hinted  before)    in  the  God- 
liead's  lufpending  its  comfortable  influence  for 
a  time  from  the  humane  nature  :  Though  our 
Lord  had  no  culp  ible  anxiety,   yet  he  had  a  fin- 
lefs  fear,    considering,  him    as  Mm;    and  tint 
the-  infinite    God  was  angry,    and    executing 
angrily,  the  (entence  of   the  law  againil    him, 
(though  he  was  not  angry  at  him,  considered  as 


Verfe  11.  •  *dfm,  ^ 

c\t£t>  as  their  Cautioner*  of  whom  he  was  to  ex- 
act the  payment  of  their  debt)  he  cou  d  not  but 
be  in  a  wonderful  amazement,,  as  the  word   is, 
Mark  14.    35.  He  was  for;  amazed  ;  and,  Heb. 
5.7..  it  is  faid,  When  be  had  cfiered  up  prayers, 
and  fupplicutions \vsith  flrong  cries  and  tears,  uhi 
to  him  that  was  able  to   ave  him  from  death,  he 
was  heard  in  that  which  he  feared  ;  which  looks- 
to  his  wieftling  in  the  garden.  2.    Hehadanin- 
expreffiblefenfe  of  grief  ;  not-only  from  the  petty 
outward  aiJii&ions  that  he  was  under  ^(which  may. 
be  called  .petty,  comparatively, tho'  they  were  ve- 
ry great  in  themfelves)  but  alio  from  the  torrent 
of  the  wrath  flowing  in  on    his  foul:  That  cup 
behoved  to  have  a*moft  bitter  re!iih,and  an  incon- 
ceivable anguiih  with  it,  when  he  Was  a  drink- 
ing of  it,  as  appeared  in  his  agony.     O    as  he 
was  pained  and  pinched  in  his  foul  !  The  foul 
being  fpecially    fenfible  of  the  wrath   of  God. 
3.    It  confided  in  a   fort  of  wonderful  horror, 
which  no  queftion,  the  marching  up  (to  fay  fo) 
of  lo  many  mighty  fquadrons  of  the  highly. pro- 
yoked  wrath   of  God,  and  making  fo    furious 
and  formidable  an  alfault  on  the  innocent  hu- 
mane nature  of  Chrift  (that,  cor.fidered  limply 
in  it  felfV  was'  a.finite  creature)  behoved  necef- 
farily  to  be  attended  with  ,• .  Hence  he  prays, 
Father,  if  it.  be  poffible,  let  this  cup  depart  from 
me  ;  intimating*,  that  there  was  a  finlefs  lothnefs, 
and  a  holy  abhorrence,  to    meddle  with  it,  and 
to  adventure  upon  it*.    Tho'  we  have  not  hearts 
rightly  to  conceive,  nor  tongues    fuitably    to 
exprefs    thefe    mod    exquifite    fufferings,    yet 
thefe    things    fhew   that  our  Lord    jefus    was 
exceedingly    put  to    it,  in    his  holy   humane 
foul. 

The  id  life  ferv.es  to  ftir  us  up  to  wonder  at 
the  love  of  God  the  Father,  that  gave  his  own 
Son,  and  exa&ed  the  elects  debt  off  him;  and 
made  the  fword  of  his  jutlice  to  awake  againft 
him ;  and  to  wonder  at  the  love  of  the  Son,  that 
engaged  to  be  Surety  for  them,  and  humbled 
himielf  fo  low,  to  lift  them  up  :  It  was  wonder- 
ful, that  he  mould  ftoo p  to  become  Man,  and  to 
be  a  poor  Man.  and  to  die  ;  but  more,  that  he 
fhould  come  this  length,  as  to  be  in,  an  agony 
of  fotij,  and. to  be  fo  tolTed  with  a  tempeil  of 
terrible  wrath,  tho*  he  was  not  capable  of  tof- 
fing  as  meer  creatures  are:  This,  being  well 
confidered,  would  heighen  exceedingly  the  praife 
of  grace  in  the  Church,  and  very  much  warm 
the  hearts  of  finners  to  him..  And  for  prelfing 
this  Ufe  ,,a  little,  and  for  provoking  to  holy 
wondring  at  this  love ;   confider  thefe  four,  I. 


jp  -.hiiuel£ .  but  as  he  itood  in  the  room- 1 of  da*     Who  it  was  that  fyflftred  thus  ?   Even  he  that 


was 


Sertn,  44.  Jfalah  $£• 

was  without  guile,  he  that  was  God*  s  Delight ,  his 
Fat/jc/ss  Fellow,  the   exprefs  Image  of  bis  Per- 

.fen,  he  t bat  made  all  things,  and  who  will  one 
day  be  Judge  of  ail;  it's  even  he  that  thus  fuf-  . 
fcred.  2.  What  he  furfered  ?  Even  the  wrath  o£ 
God,  and  the  wrath  or  God  in  fuch  a  degree  and 
mealurr,  as  was  equivalent  to  all  that  the  clt& 
(hould  have  furfered  eternully  in  hell;  which  prei- 
Jcth  forth  irom  him  thefe  expreflions  which  we 
tinted  at  before.  3.  Eor  whom  all  this  was/ 
which  makes  it  appear  to  he  yet  more  wonder- 
iul :  It  was  tor  a  number  of.  loft  (liaying  fheep, 
that  were  turncdevery  me  to  h'u  own  way,  as  it 
is  v.  6.  for  dyvours  a»d  debauched  bankrupts, 
that  were  enemies  to,  and  in  tops  with  him  : 
Some  of  them  fpitting  in  his  face,  iome  of  them 

J  upon  the  consultation  of  taking  away  his  life, 
as  may  be  gathered  from  Ails  2.  Yea,  take  the 
beft  of  them,  for  whom -he  fuftefed,  even  thofe 
whom  he  took  to  the  garden  with  him,  to  be 
witneffes  of  hi-s  agony  ;  and  we  will  find  them 
fiecping.,  when  he  is  in  the  height  of  it,  and  is 

."thereby  caft  into  a  top-fweat  of  blood  ;  and  out 

.of  cafe  to  watch  "and  to  bear  burden  with  him, 
but  for  orie  hour.     It  had  been  much  for  him 

.to  have.lurSered  lor  righteous-  perions  ;  but,  as 
it  is  Rom  <).  Gcd  commends  his  love  to  us  in  this, 
that  while  me  were  yet  [inner s,  Cbrifl  died  for 
as.  4.The  manner  how  he  fuffered,to  wit,  mod 
willingly  and  patiently  ;  trio  he  eafily  could  have 
commanded  more. than  twelve  legions  of  angels 

►to  refcuc  him,  yet  he  would  not,  but  wouid 
reeds  be  apprehended  by  a  number  of  poor 
Worms,  that  will,  with  many  mo,one-day  crawl 
at  his  footftool;  that  being  the  over-word  of  e- 
very  article  of  the  covenant  of  redemption  on 
the  Kediator'spart,  both  as  t©  the  undertaking 
and  the  performance,  I  delight  to  do  thy  will>  O 

'thy  God  :  And  now,  for  what  end  .are  all  thefe 
things  fpoken  ?  Is- it  (think  ye)  only,  that  wre 
ihould  fpeak,  and  that  ye  fhould  hear  of  them, 
and  no  more  ?  Surely  no ;  it's  a  wonder,  that 
this,  which  concerns  us  fo  nearly,  is  not  more 
affe&ing  to  us.  Are  there  any  here  that  have 
any  hope  of  benefit  from  Chrift's  fufferings,-  or 
that  have  win  comfortably  to  apply  th^rnf  Do 
not  ye  behold  a  depth  of  love  here,  that  cannot 
be  founded  ?  Is  it  fuitable,  think  ye,  that  Tin- 
ners, who  have  the  hope  of  heaven  thro'  ChrilVs 
fufferings,  fhould  be  fo  little  moved  at  the  hear- 
ing and  reading  «f  them  r  he  (utfers  much  by 
finners,  when  his  love  fhining  forth  in  his  fuffcr- 
ings  is  not  taken  notice  of.  I  would  pofe  you, 
when  was  your  heart  fuitably  affe&ed  withthink- 
**&  on  iheoj  ?  Qr,  when  did  ye  make  it  an  cr: 


Verfe  1 1.  24$ 

rand  to  God,  purpofely  to  blefs  him  for  this-, 
that  he  lent  Ins  ^>on  to  fuffer,  and  that  the 
Mediator  came  and  lufrered  fuch  things  for  yon 
finners  ?  This  is  a  part,  and  a  eonfiderable  par* 
of  your  duty;  and  gisttitude  fhould  conrtrain you 
to  it:  And  youlhould  not  minch,  nor  derogate 
from  the  juft  eitecm  of  his  love  ;  tho'  through 
your  own  iault,  ye  be  not  lure  of  your  intereft 
in  it,  yet  his  condelcending  grace  is  not  the  le>s» 
Ufe  3.  Behold  here,  as,  upon  the  one  iide  the 
.exceeding  fe verity  of  juftice,  and  terriblenefs  oi 
wrath;  fo,  upon.  t]*e  other  fide,  the  exceeding 
abominablenels,  and  defperatenefsof  fin.  Would 
ye  know  what  fin  is,  what  wrath  is,  how  juft? 
and  fevere  the  law  is  ?  read  all  thefe  here,  evert 
in  what  is  exacted  by  juftice  off  the  Cautioner, 
for  the  elc&'s  fins.  The  mod  part  of  men  and 
women,  alas  !  do  not.  believe  how  evil  and  bit- 
ter a  thing  fin  is,  and  .therefore  they  dally  and 
play  with  it;  they  know  not  what  wrath  is,  and 
thciefore  they  dare  hazard  on  it;  they  know  not 
how  ftri&  the  law  is,  and  therefore  they  pro- 
mife  thtmfelves  peace,  though  they  vialk  in  tb& 
imagination  of  their  own  hearts,  atfdadd  drun« 
kennels  to  thirfl  :  j3ut,  O  fecure  finners  !  what 
mean  ye  ?  have  ye,  or  can  ye  have  any  hopes, 
that  God  will  deal  more  gently  with  you',  than 
he  dealt  with  his  own  Son,  when  he  was  but  Cau- 
tioner, and  the  finner  only .by.imputation ;  Ye  are 
.finite  creatures,  and  drink  in  iin  as  the  ox  drinks 
water,  and  have  an  inward  finrul  prinjiplev  and 
an  evil  confeience,  filled  with  juft  grounds  hi 
many  challenges.  Gonfider  witb  yourfelvcs,  what 
adefperate  condition  under  inevitable  and  in- - 
tollcrable  wrath,  ye  have  to  look  for,  who  have 
no  ground  to  look,  orherw  ife  on  God  than  as  an 
enemy  :  When  wrath  was  fo  horrible  to  inno- ; 
cent  jefusChrift,.  who  bad  no  fin,  no  challengea 
no  doubt  of  an  interefV  in  God.,  what  will  it  be  to 
you  ?.  Certainly  the  day  is  coming,  when  many 
of  you  will  think  ye  have  greatly  beguiled  and  - 
cheated  your  felves,tnrhinking, that  juftice  would 
be  fo  eafiiy  fathfud  as  ye  did  ;  O  then  ye  will 
be  made  to  know  to  your  coft  the  nature  of 
wrath  and  juftice,  and  the  rature  of  fin,  who 
would  never  fuffer  thefe  things  to  Hght  before* 
The  cafe  of  the  rich  glutton  in  belt  may  per- 
fwade  many  that  the  law  is  ftrick,  and  that  fin 
is  an  ill  and  bitter  thing,  and  that  wrath  is  lore 
to  bide  :  Therefore  let  me  intreat  you',  as  ye 
would  efcheW  the  wrath  of  God,  and  the  lafh  of 
his  revenging  juftice;  bewrare  of  iin,  dally  not 
withitasye  would  not  have  it  aggravated  by  this 
circumftance,  above  many,  tfnt  ye  hazarded  to 
commit  it^upon  the  con/ideration-  of  Qod^goocl 


444  If  at  ah  <?4» 

neis,  that  in  reafon  fliould  have  led  you  to  re- 
pentance. 

Ufe  4.  See  here  the  abfolute  neceflity  that  lies 
on  linners,  who  hear  this  gofpel,  to  receive 
Chrift  by  faith,  and  to  improve  his  fatisfa&ion 
for  obtaining  of  life  through  him:  For  one  of 
thefe  two  muft  be  reiolved  on,  either  to  come 
to  this  reckoning  with  juftice  your '.elves,  or  to 
endeavour  the  removal  of  wrath  by  thelatisfadH- 
onofChrift  ;  there  being  no  other  way  to  come 
Co  freedom  from  guilt,  and  from  the  wrath  that 
guilt  draws  on.  That  Chrift  Jefus  futfer- 
cd  thus,  as  flnners  Cautioner,  it  fays, that  where- 
ever  fin  is,  God  will  exatt  (atisfaftion •,  and 
where  he  exacts,  he  does  it  feverely,  tho'  molt 
juftly';  and  if  he  exa&  it  feverely  off  the  Cautio- 
ner, what  will  he  do  with. the  dyvour  debtor, 
efpecially  when  he  hath  flighted  the  Cautioner, 
and  defpifed  the  grace  offered  through  him  ? 
And  therefore,  not  only  in  ret'peft  of  the  com- 
mand, but  of  the  confequent  that  will  follow  the 
diiobedience  of  it,  be  exhorted,  if  ye  mind  not 
to  take  your  hazard  of  wrath,  to  endeavour, 
in  God's  way,  to  get  your  intereft  in  this  iatis- 
fa&ion  which  the  Cautioner  bath  made  well 
fecured.  There  is  here  a  folid  ground  for  faith, 
to  expe&  that  this  fatisfa&ion  will  do  the  turn 
©t  all  them  who  will  make  ufe  of  it  ;  and  a 
tnoft  preffing  motive,  to  engage  them  that  are 
lying  under  fin,  to  imbrace,  to  clofe  with,  and 
to  reft  upon  this  offered  fatisfaction,  that  this 
grace  be  not  received  in  vain  :  Is  there  not  a 
teftimony   in  your  confeiences  of    the  former, 


Verfeu.  Serm.4^ 

and  why  do  ye  not  make  ufe  of  the  latter  ?  Will 
ye  but  once  be.prevailed  with  to  put  your  felves 
to  it  thus,  What  if  1  be  made  to  reckon  for  my 
own  fins  ?  what  horrid  wrath  will  i  m  ret  with, 
when  the  Mediator  had  fuch  fore  foul-travel  ; 
even  when  there  was  a  covenant-relation  ftan- 
ding  ftill,  not  doubted  of,  betwixt  the  Father 
and  him  ;  when  formidable  wrath  (hall  be  teen 
palpably  purfuing  me  the  finner,  having  no  co- 
venant-relation to  fupport  me  ?  We  would  not 
put  it  to  your  choice,  whether  ye  will  count  or 
not  ;  for  that  muit  be,  and  fhall  be,  whether 
ye  chooie  or  refufe  :  It's  appointed  for  all  men 
§nce  to  die,  and  after  to  ccme  to  judgment ; 
and  we  muft  all  appear  before  the  judgment -J  cat 
cf  thrift  :  But  that  which  we  would  put  to  your 
choice,  is  the  way  of  coming  to  this- judgment 
and  reckoning ;  and  there  arc  but  two  ways,  ei- 
ther ye  mull  ftep  to  at  your  own  hand,  or  ye 
mull  betake  you  to  Chrift's  righteoufnefs,  as 
being  throughly  convinced  of  the  nectflity  of  it, 
and  that  it  will  do  your  turn.  The  day  of  the 
Lord  will  dilcover  that  many  have  l'poken  of  their 
faith  and  repentance,  that  never  really  exerci- 
fed  the  fame.  I  fliall  now  fay  no  more  ;  only 
remember,  that  it's  a  fearful  thing  to  fall  into 
the  bands  of  the  living  God  \  who,  when  his 
wrath  is  kindled  but  a  bttle,  can  cau'e  the 
{touted  and  proudeft  of  his  enemies  to  perilh 
in  the  midft  of  all  their  defigns  and  projects ; 
they  will  all  then  be  found  to  be  happy  wbt 
have  put  their  trufl  in  him* 


SERMON    XLV. 

•foiahliii.  ii.HeJhaU  fee  of  the  travel  cfbisfcul,  andfhall  be  fatisfed 
righteous  Servant  jufiify  many  \  for  bejball  bear  their  iniquities* 


Bj  his  knowledge JbaU  mj 


LL  fcripture  is  given  by  infpiration  of  Gcd, 
nd  is  profitable  for  dcQrine,  for  reproof,^ 


lor    (crreiiion^  for   inftru&ion  in  righteoufnefs  ; 
that  the   man    of  God   may    be  made  peri 


throughly  furnifhed  unto  all  good  works  ;  and 
that  his  people  may  be  made  wife  unto  falvati- 
en  :  Yet  thefe  fcriptures,  wherein  our  Lord  Je- 
fus is  holden  forth  more  clearly,  are  eminent- 
ly ufeful  ;  he  being  the  foundation  and  ground 
ef  all,  to  whom  the  law  and  the  prophets  bear 
witnefs  \  and  they  are  only  profitable  to  us,  in 
the  eftate  wherein  we  are,  in  fo  far  as  they  re- ' 
late  to  him,  and  point  him  out  to  us.  And 
we  nuy  forifer  lay,  that  thgft  fcjripturej,,  wke.r#- 


in  his  fufferings  and  death  are  holden  forth,  11 
the  ricWfs  and  fruitfulnels  of  them,  are  angu- 
larly fo;  that  being  the  very  life  of  the  cove- 
nant, and  the  very  door,  by,  and  through  which 
We  ilep  from  death  to  life  ;  and  whatever  t^iejr 
be  to  ethers,  fure  they  have  a  fpecial fweetnefs 
in  them  to  fenfibie  finners  :  And  therefore  the 
fum  of  the  gofpel,  and  of  faving  knowledge,  is 
by  the  apoftle,  2  Cor*  2.  2.  cotnpended  in  the 
knowledge  of  thrift  and  f  him  crucified  \  which 
unfolds  his  very  heart  and  bowels  to  us. 

The  prophet  hath  been  pointing  out  this  in 
feveral  verfes,  and  hath  hinted  at  the  effects  of 
his  fuifejin^s  in  the  Ivrxuet  verfe  ;  And  now,  in 

thefe 


Serin.  4£  .  Ifaiab  & 

thefe  words,  he  pure  a  new  title  on  them,  cal- 
ling them  the  travel  ef Cbrijfs  jcul  \  not  only  to 
fet  out  the  exceeding  greatnefs  of  them, but  with 
refpeft  to  the  foregoing  words,  wherein  it's 
faid,  befballfee  bis  feed  ;  which  is  repeated  here, 
when  it's  faid,  be  Jball  bejatisfied :  fo  that*  as 
a  mother  is  in  travel,  for  bringing  forth  of  a 
child  ;  ^0,  fays  he,  ihall  Chrifl  be  put  to  foul- 
travel,  for  bringing  life  and  immortality  to  the 
feed  given  to  him,  to  be  faved  by  him :  And 
feeing  he  is  put  to  travel,  he  mud  needs  bring 
forth,  and  fee  bis  feed.  Here  we  may  allude  to 
that  of  lfaiah  66.  9.  Shall  I  bring  to  the  birtb> 
and  not  caufe  to  bring  forth  t  faith  the  Lord  ; 
jball  I  caufe  to  bring  forth,  andfbut  the  Vfombi 
faith  my  God. 

We  have  fpoken  of  the  nature  and  greatnefs 
of  thefe  fufferings :  Now,  ere  we  proceed  to 
any  mo  observations,  we  would  fpeak  a  Word 
further  to  the  Ufe  of  this  ;  it  being  indeed  an 
eater  out  of  which  comes  meat ;  and  a  drong, 
out  of  which  comes  fweet ;  thefe  pangs  having 
calmed  and  quieted  the  pangs  and  Ihowers  (to 
fpeak  fo)  of  many  travelling  fouls,  and  brought 
forth  a  birth  at  lad. 

And  therefore,  befide  what  I  fpake  to  in  the 
Ufe  the  lad  day,  I  would  add  this,  that  we 
would  endeavour  to  have  the  folid  faith,  not 
only  of  his  fufferings,  but  of  the  greatnefs  of  his 
furrerings,  imprinted  deeply  on  our  hearts; 
that  (I  fay)  the  fufferings  of  a  dying  blood-fweat- 
Chrid,  wreftling  and  ftruggling,  even  to  his 
being  in  an  agony  with  the  wrath  of  God,  and 
putting  up  drong  cries  with  tears,  may  be  born 
in  on  our  hearts ;  and  that  we  may  throughly 
be  perfwaded  of  the  greatnefs  of  the  work  of  re- 
demption, and  that  it  was  a  mod  dear  and  cod- 
\y  bargain  to  Chrift  :  For  it  was  not  gold  nor 
filver,  it  was  not  kingdoms,  nor  viable  worlds, 
nor  angels,  that  were  given  as  a  price  for  ele& 
Tinners  ;  but  it  was  the  precious  blood  of  the 
Son  of  God ;  nay,  it"  was  the  bitter  and  iharp 
foul-travel,  fadnefs,  forrow,  and  agony  of  our 
Lord  Jefus,  which  (to  fpeak  comparatively)  was 
was  beyond  the  fhedding  of  his  blood :  And  what 
a  price  do  y%  think  this  to  be  ?  That  he,  that 
made  all,  and  preferred  all  in  their  being,  and 
was  before  all  things,  ihould  come  thus  low,  as 
to  be  a  Man,  and  a  mean,  forrowful,  fufrering. 
and  dying  Man,  yea  to  he  a  curfed  Man,  and  to 
go  out  of  this  life,  as  being  under  a  curfe,  yet 
being  always  the  beloved  Son  of  the  Father,  and 
being  even  then,  when  at  his  lowed,  the  Prince 
rf  the  kings  of  the  earthy  and  finning  forth  glo- 
ria ufly  in  the  power,  and  riches^  $x&  freenef*  of 


Verfe  II.  245 

his  love  and  grace?  Sure  this  Wonderful  low 
(looping,  and  humbling  of  himfelf  preachetb 
out  the  love  that  llraitned  and  condrained  him 
to  run  upon  that  which  was  his  own  death,  there 
being  no  hands  that  could  have  taken  away  his 
life,  had  he  not  willingly  laid  it  down,  which 
he  did  with  delight :  Could  we  make  ufe  of 
this,  there  is  much  here  to  be  faid  for  our  ufe. 

We  ihall  draw  what  we  would  fay  on  it,  to 
thefe  four  heads.  1.  To  fomething  for  indruefci- 
on.  2.  To  fomething  for  confolation.  3.  To 
fomething  for  exhortation.  4.  To  fomething  fop 
reproof,  and  expodulation. 

1  fay,  1/?,  It  ferves  for  Inftruftion  ;  and  ye 
would  from  it  be  indru&cd  in  leveral  things,  1. 
How  to  think  aright  of  the  great  feverity  of  the 
judice  of  God,  and  of  the  horror  of  wrath,  and 
of  the  dreadful  confequents  of  fin,  which  it  will 
moll  certainly  have  following  on  it.  May  it  not 
make- your  fouls  to  tremble,  to  think  upon,  and 
confider,  that  our  Lord  Jefus  was  brought  to  • 
fuch  a  pals,  as  to  be  in  fuch  an  agony,  to  be  fo 
exceeding  forow July  and  even  ama\ed  ;  to  be  fo 
troubled  in  foul,  that  he  was  thereby  made  to 
fweat  great  drops  of  bloody  and  to  be  wreftling 
with  iomewhat,  that  his  holy  humane  nature 
had  a  fcarring  at  I  O  the  defert  and  wages  of  fin 
is  dreadful!  when  the  law  purfues  its  contro- 
verfy,j  and  when  juflice  exacts  what  a  broken 
covenant  deferyes.  Alas !  the  mod  of  men  be- 
lieve not  this;  but  it's  here  that  may  convince 
^us,  what  an  evil  thing  finis,  and  what  a  dread- 
ful thing  it  is  to  fall  into  trie  hands  of  an  angry 
God.  O  that  ye  would  think  upon  it,  that  ye 
may  beware  of  fin  by  all  means,  and  may  always 
be  minding  that  word  which  our  Saviour  hath, 
If  thefe  things  be  done  in  the  green  tree,  v>ha$  * 
Jhall  be  done  in  the  dry  ?  If  it  was  (o  done  with 
him,  who  in  the  adion  (if  I  may  fo  call  it)  was 
performing  his  Father's  will,  and  giving  an  ad- 
mirable proof  of  his  refpe&tothe  honour  of  God; 
what  will  he  do  to  the  dry  dicks,  the  damned 
reprobate,  who  have  flighted  the  offer  of  his 
grace,  defpifed  the  fufferings  of  a  Mediator, 
and  difdained  to  be  reclaimed?  Hear  it,  and 
tremble,  and  be  perfwaded  that  the  horror  that 
fin  fhall  bring  upon  the  finner,  when  God  comes 
to  reckon  with  him,  is  in  expreflible.  2.  Be 
inftru&ed,  and  fee  here,  how  great  the  difficul- 
ty is  of  making  peace  with  God,  when  once  his 
law  is  broken*  a  thing  that  is  little  believed 
-by  mod,  who  are  difpofed  to  think  that  they 
will  get  God  fooner  pleafed  and  pacified,  than 
they  will  get  their  neighbour  or  rnafter  pacifi- 
ed and  pleafpd  j  wlucljl   fays,  thai  stfher  they 


fc|(         *  TJatab  fa* 

think  nothing  cr  but  very  little  of  his  wrath, 
or  that  the)  wti1  Toon  get  it  put  by.  that  a  word 
will  dotb  t  :  Hence  it  is,  that  they  think,  that 
_an  equivalent  price  is  not  neceilary  for  iatisfying 
the    juiti-v    of  God,  and    for  preventing  of   his 
wrath  ;  but  if  it  be  i'o  eafy  a  thing  to  pacify  God, 
and  to   fatisty   his  juihce,    why  did   our   Lord 
undertake  the    debt  r*     why   did  he    become  to 
low,  and  pay  fbdear.a  price,    to  procure  a  dis- 
charge of  it  r  why  was  his  foul  put  to  iueh  tra- 
vel, when  no  ilia  me   nor  reproach,  nor  pain  of 
his  blcffed   body    could  do  it,   but  his  ioul,   in 
the  fore  trav,  1  thereof,    behoved    to  be  made  a 
facfifice  for  Tin  ?    Sinners  groily    ignorant    mi- 
ftakes  of  the.jutlice  of  God,  appear    palpably  in 
.  fchis  ;  There  was  never  a  pcrfon  that  was  .called 
to  it,  and  dia  undertaketo  remove  God's  wrath 
from  others,but  our  Lord  Jefus  ;  and  ye  lee  here 
what  it  eoft  him  :  And   what  d-o  ye  imagine  will 
be  the  lot  of  others,  who  ihall  ly  under  it  eter- 
.nally  ?  3.  bee  here  the  worth  and. weight  of  a 
..foul,  and  the  great  moment  of  the  ialvation  of 
.afoul.     Immortal  fouls  are  of  much  worth  ;  and 
tho'  men  often    fell  them  at  a  cheap  and  eafy 
irate,  yet  our  Lord  bought  fouls  dear :  It's  ve- 
jrytnue,  fouls,  confidered  in  thernfeiveSjare  not 
worthy  of  .the  price  .laid  down  for  thein ;  but 
fcein^  >:onfidercdwithrelpe£t  to  theend  for  which 
-they  aredeiigned,  to  wit,  the  glorifying  of  the 
riches  of  the  grace  and  mercy  or  God,  .and  their 
.enjoying  of   him,  they  are  of  much  worth.     Ah 
.that  men  fhould  fell  their  fouls  fo  very  cheap, 
when  qurLord  bought  fouls  fo  very  dear  !    4.Sec 
^here,the  fojidit)  ,,ulnels  and  fatisfactorinefs  of'the 
price  that    eius  Gbrill  gave  to  jultice,  for  the 
iouls  of  his  people  :  it  cannot  fure  butbeajul- 
\y  fat'sfying  price,  -that iuch  a  i'erfon  fhould  fuf- 
fer,  and  furfer  fo  much,  even.to  be  put  to  foul- 
travel,  for  which  their  could.be  no  reafon,  nei- 
ther could  it  have  any  other  end,  but  the  I'atisfy- 
.i*£  of  divine  juftice   for  the  fins  of  the  eltel:  : 
And  coniidering  thefe  his   fufFc  rings  in  the  de- 
greeofthem,  which  was  fo  very  high;   and  in  the 
rife  of  them,  which  was  God's  puvpofe  and  de- 
cree •,    and  in  the  end  of  them,  whioh  was  to  ia- 
tisfy  the  juftice  of  God.  and  to  make  his  grace 
glorious,   it  cannot  but   be  a    moll    folid,  full, 
and.   fuisfying    price,  fo  that  a   foul  may  have 
here  a  fufficient  ground  to'build  its  falvationu- 
pon  :   And  the  mor-  low  that  the  Mediator  was 
brought  by  his  furferings,    the   more  folid  and 
iicker  is  the  ground  of  our  faith  ;  yea  this  is  the 
.end  v  hy  he  came  lo  low.      See  here,  how  great  - 
,ly   we  are  in  GhriiYs  debt,  that  when  juftice 
^yas  provoked,  and  Tinners  had  lofed  themlelves, 


Verfen.  5erm.  4^. 

and  when  nothing  elfe  could  be  admitted,  bu« 

-  ali  other  facrirLts  were  rejected,  he  was  g.raci- 
oufly  plealed  to  yield  himfelf  to  be  the  iaenfhe, 
by  his  extreme  and  mod  esquilite  fuffermgs, 
moft  pleatantly  and  heaitfomy,  teyir-g,.  X#,  / 
€otne>  in  the  vc\ume  of  thy  bock  it  is  written  of 
me,  1  delight  to  do  thy  roill,  0  my  Cod  ;  by  the 
which  -will,  iaith  the  apoille,  Heb-  ic.  voe  are 
janttified,  and  by  it  we  haveaccefs  to  eternal 
life,    it  had   been  much,  if  he  had  made  anew 

.world  for  believers. to  dwell  in,  nay  it  had  been 
mu:h,  if  he  had  provided  angeis  to  mol.ify  and 
mitigate  their  furferings,  and  to  give  them  drops 
of  Water  to  cool  their  tongues  in  hell;  but  tnat 
he,  his  owvn  bJeifed  felf,  lhould  decline  no  foul- 
travel,  befide  bodiiy.fufferin-s,  to  redeem  them 
from  the  curfe  ;  how  muh,  how  unlpeakably 
much  are  they  obliged »to  Jefus  Chriil  r  if  we 
were  fuitably  fenfible  of  our  hazard,  and  clear 
as. to  our  interelt  in  thefe  lufFerings,  it  could  not 
be,  but  our  fouls  would  leap  f>meway  within 
us,  asthebabedid  in  Elizabeth's  womb,  on  this 
confideration,  that  a  Cautioner  and  Saviour  hath 
come,  and  paid  the  price  that  was  due  by  us, 
to  the  juilice  of  God  ;  this  is  a  greater  obligati- 
on than  his  making  of  the  world  for  an  habitati- 
on to  Tinners;  nay>  a  greater  obligation  than  his 
giving  of  heaven  to  us.if  abfr.ra6t.ed  from  Chrifti: 
O  !  fo  well  as  it  would  become  us,  in  read- 
ing, of  thefe  words,  to  iland  and  paufe  and  to 
fay,   Is   it  fo  indeed,  that  Chrifl:  gave  himfelf 

-thus  for  Tinners,  and  for  me?  This  is  it  which 
opens  the  door  of  accefs  to  God,  and  makes  a 
bridge  over  the  gulf,  that  is  betwixt  God  and 
Tinners  ;  he  was  fmitten,  that  by  his  ftrokes  and 
ftripes  health  might  be  brought  to  us  ;  he  was 
content  to  undergo  fore  foul-travel,  that  there- 
by life  might  be  broughttous. 

That  which  we  mainly  aim  at,  in  this  branck 
of  the  Ufe,  is,  that  ye  wourd  look  to  the  mer- 
cy  purchafed  by  his  foul-travel,  as  your  great 

•  obligation,  and  at  what  a  rate  you  have  the  of- 
fer o!  grace,  and  accefs  to  heaven  :  when  he  made 
the  world,  heaven  and  earth,  lun,  moon,  liars, 
£5V.  he  fpake  the  word,  and  it  wasdone  ;  there 
needed  no  more   but  Let  fucb  a  thing  be,  and  it 

■rvas',  butthe  work  of  redemption  was  of  another 
fort,  and  brought  about  at  a  high  and  dearer 
rate  :  Therefore,  among  all  the  things  which  the 
gofpel  holds  out,  put  a  fpecial  price  on  thefe 
things  that  are  fruits  of  ChriuVs  foul-travel  ; 
and  conlider  what  a  flight  it  will  be,  and  what  '■" 
guilt  it  will  involve  you  in,  that  he  mould  pur- 
chafe  redemption  fo  dear,  and  make  offer  of 
it  fo  freely,  and  ye  ihould  care  little  or  no- 
•  v  thing 


Serm.  4^.  Ifdiab  53. 

thing  for  it.  6.  Be  inftru&ed  anent  the  ablolute 
Tieceifity  of  being  in  Chrift's  debt  for  the  ufe- 
makmg  and  application  of  his  purchafe  :  Is  there 
any  man  that  dfcn  merit  it,  or  render  him  a  re- 
compence  tor  it  <!  if  rot.  and  if  there  be  a  necef- 
fitv  of  heaven  and  falvation,  then  fure  there  is  a 
nectffity  of  being  in  Chrift's  debt,  and  of  making 
u(e  of  his  purchafe,  for  the  attaining  of  that 
which  he  hath  purchaled  ;  and  men  are  not 
hardly  dealt  with,  or"  ill  come  to,  when  this 
bleifed  neccHity  is  im poled  upon  them,  not  to 
fatisfv  for  themfelves  (for,  what  can  ti  ey  bring 
that  will  be  an  equivalent  price  r)  but  to  ac- 
-quielce  in  his  iatis»action  made  to  juftice  lor 
them,  and  the  rather,  that  they  cannot  bind  him 
to  makeapphcation  of  it.  1: oiks  are  very  rea- 
dily given  to  one  of  thefe  two,  either  to  mif- 
ken  and  pais  by  the  Mediator,  and  lo  to  pre-  ' 
ftime  to  make  a  new  bargain  for  their  peace,  by 
offering  to  drink  themfelves,  for  themielves,  of 
that  cup  which  Chrift  drank  of,  for  that  only 
wasthe  price'of louls:Or,if  they  efteemof  Chrift's 
fatisradion,  they  think  to  oblige  him,  and  to 
procure  from  him  the  application  of  his  pur- 
chaie,  by  their  prayers  and  good  living;  but 
what  is  there  in  this,  more  than  is  in  the  former? 
what  price  is  there  tha^ran  be  given  to  him, 
that  is  equivalent  to  his  lurFer  1  ngsr  Itmuft  there- 
fore of  neceffity  come  to  this,  that  as  it  was 
freely  purchased,  fo  it  is  freely  applied:  And  it 
were  very  fuitable  for  finners.  to  carry  the  faith 
of  this  along  with  them  in  their  bolom  ;  If  he 
procured  heaven  to  us,,  by  his  foul-fuffering 
and  travel,  we  cannot  procure  it  to  our  felves, 
and  therefore  a  neceifity  lies  on  all  that  would 
be  at  ieaven,  to  be  in  Chrift's  common  for  it: 
And  this  is  the  upfhot  oi'  all.  that  dyvour'fin- 
ners  may  know,  that  they  are  in  his  common, 
as  for  his  purchafe,  fo  for  the  application  of  it. 
•  Ufe  2.  I  his  doctrine  yields  much  confolation, 
and  it  is  the  fountain  and  rife  ol  it',  his  foul- 
travel  bought  it  all,  and  makes  way  to  the 
bringing  of  us  to  the  polTeifion  of  it  :  And,  in 
many  refpefts,  our  confolation  depends  on  it  ; 
we  fhall  look  upon  it;  as  the  rile  thereof,  more 
generally,  in  thefe  refpe&s,  1.  That.,  to  a  poor 
iinner  lying  under  the  curfe,  there  is  a  pofE- 
bility  of  getting  it  put  by,  and  kept  off;  that 
•heaven  is  not  delperate,  and  that  the  (ear  of 
coming  before  the  tribunal  of  juftice  is  not.ab- 
folute  :  For  our  Lord  hath  fatisfied  juftice  ;  the 
price  that  he  laid  down  was  not  for  nought,  but 
levelled  at  this  very  fcope,  as  the  apoftle  hath  it,' 
2  Or.  <,.ult.  He  was  wade  fin  fcrus,tbatlnew 
no  fin  that  we  finners  might  be  made  the  rigbte- 
tufnefs  cf  God  in,  or  through,  bim  ?  And' what 


Verfe  n.  £47 

ftrong  confolation  is  this,  for  a  finner,  under  the 
curfe  of  God,  to  have  this  word  fpoken  to  him, 
Tho'  thou  cannot  fatisfy  juftice  for  thy  felf,  yet 
there  is  a  way  laid  down  to  iatisfy  it  for  thee? 
The  Mediator  having  the  price  that  was  requi- 
red, propofed  to  him,  did  not  flick  at  the  terms, 
but  held  the  bargain,  and  hath  accordingly  a&u- 
ally  performed  it.  2  It  is  aconfoiation  in  this  re- 
fpecfc,  That  not  only  is  there  a  compltat  fatis- 
facl ion  given  to  juftice,  but  a  willing  Saviour, 
ready  to  make  that  iatisfa&ion  forthcoming,  and 
to  make  it  forthcoming  freely.  Can  there  be  a 
greater  proof  of  our  Lord  Jefus  his  love  to  iin- 

♦ners  than  tnis,that  when  they  Were  confidcred 

'  with  all-  their  debt  lying  on  their  heads,  he  un- 
dertook this  loul-travel  for  them,  to  procure 
them  falvation  from  wrath  and  juftice  r  This 
is  more  than  his  giving  them  his  word  for  it, 
tho'  that  had  been  enough  ;  it'smoie  than  the 
giving  them  his  oath,  thus  to  commend  his  >ove, 
as  it  is,  Jtbn  15.  13.  Greater  leve  hath  n  man 
than  this,  that  a  man  Jhould  lay  down  bis  life 
for  bis  friend  :  But,  (ays  the  apoftle.  Rom.  ^.  8, 
10.  God  commends  bis  love  to  us  tbat  white  intc 
were  yet  finners,  yea  enemies,  Cbrift  died  fcr  us% 
this  good  shepherd  laid  down  his  life  tor  his 
fheep.  3.  It's  a  confolation  in  this  refpeft,  that 
there  is  alio  a  -wrillingnels  in  the  Lord  Jehovah* 
the  provoked  Party,  to  accept  of  this  tatistacVon, 
and  to  abiblve  the  elect,  on  account  of  this  fatis- 

Jacfrion;  For  what  I  pray  was  all  this  foul-tra- 
vel that  the  Lord  Underwent,  but  Jehovah  his 
transferring  of  the  debt  of  the  elect  on  him,  ac- 
cording to  the  trania&ion  that  had  pall:  in  the 
covenant  of  redemption  r  He  would  never  have 
made  the  fword  of  his  juftice  to  awake  againft: 
the  Man  that  was  his  Fellow,  if  he  had  not  been 
content  to  accept  of  his  iatista&ion  ror  thtm  that 
fhould  make  ufe  of  it;  For  we  have  not  only  the 
Mediator,  and  his  pit-is  fashion,  to  look  upon  in 
this  loul-travel  ;  but  alio  the  contrivance  of  the 
covenant,  called  in  the  former  words,  The  plea- 
fare  of  the  Lord,  who,  while  we  were  enemies, 
gave  his  Son,  and  was  content  to  want  him  for 
a  time  (to  fpeak  fo;  and  to  be  a  diftindt  Part)  to 

.  purfue  him.  is  not  this  then  a  good  bargain, 
when  we  have  a  willing  Mediator,  and  Merchant, 
content  to  give  the  price  and  fatisfa&ion  ;  and 
a  gracious  ar.d  willing  God,  content  to  accept 
of  .this  iatisfa&ion  ;  and  both  of  them  content  to 
make  the  application  of  it  to  us  freely  ?  as  it 
is,  Rev.  3.  18.  Here  is  matter  of  ftrong  con- 
folation, the  ground  whereof  will  net  fail  to 
wit,  the  Mediator's  foul-travel;  And  the  Lord 
Jehovah  will  not  caft  the  bargain,  when  the  poor 
K  k  Sn- 


24$  ?f*i*h  53« 

finner  fays,-  I  have  nothing  to  pay ;  bat  there 
is  a  price  in  Chrid's  fatisfa&ion  offered  in  the 
golpel,  and  the  Judge  fays,  Admits  it  for  the 
firmer  that  lays  claim  to  it,  as  if  the  firmer  had 
never  finned,  or  had  a&ually  paid  the  price 
himfelf. 

But,  4.  Look  a  little  further,   and  we  will  find 
more  confolation,  though  this  be  much.     Confi- 
<3er  a  finner  in  a  tempted  condition,  and  under 
fad  foul-exercife,  that  wots  not  what  to  do  with 
unbelief,  with   the  devil,  and  with  the  wrath 
of  God,    all  which   are*  like  to  overwhelm  and. 
fwallow  him  up,  and  the  heart  is  like  to  fink; 
here  is  the  native   and  kindly  fountain  for  fuch 
a   foul  to  drink   at,  that  our  Lord  Jefus  fufFer- 
ed  more,  and  that  it  was  another  fort  of  cup 
that  he  drank  of,    and  drank  out,  and  for  thefe 
ends,  (1.)  To  take  away  the  ding  and  bitternefs 
or  thy.  cup.     (2.3  To  procure  and   meritoriouf- 
\y  to  purchafe  a  freedom  and  outgate  from  thefe 
temptations  to  thee.    (3.)  Alfo,  that  he  might 
be  made  a  fympathizing  high  Pried,  and  the 
more  compaflionatetowards  the  perfon that  fhould 
be   fo  tempted,    according    that,    Heb.  2.  ult» 
Fcr  that  be  bi-mfelf  bath  fuffered,  being  temp- 
tedyhe  is  able  alfo  to  fuccour  thefe  that  are  temp- 
ted :  He  was  tempted,  that  he  might  hay^e  kindly 
fympathy  with  tempted  fouls  ;*  and  therefore, 
when  fuch  are  ready  to  fall  afwoon,  he  dauts  and 
dandles  them,  as  it  were  on  hi?  knee;  a^d  when 
they  are  in  hazard  to  run  theirjback  on  the  con- 
ilift,  he  comes  up  with  frelh  ftrength  and  recruits 
them  :  So,  Heb.  4.  15.  We  have  not  an  high  priefl 
which  cannot  be  touched  with  the  feeling  of  our 
infirmities,  but  was  in  all  points  tempted  like   as 
toe  areyyet  without  fin;  we  have  fuch  an  high 
Pried,  as  was  not  only  mocked  and  fcorned  of 
men,  and  fome  way  deferted  of  God,  but  who  was 
tempted  tho'  not  from  fin  within  (for  he  was  with- 
out fin)  yet  to  fin,  for  he  was  affaulted  by  the 
devil,  and  tempted  to  unbelief,  and  other  grofs 
fins,  as    is   clear,  Mattb.  4.  tho*    (as  he  faith 
himfelf)    The  prince   of   this   voorld    had  no- 
thing in  bim.  And  he  was  not  only  tempted  to 
fin,  but,  as  if  he  had  a&ually  finned,  he  met  with 
wrath  from  all :  There  is  a  fweet  and  flrong  fym- 

fiathy  flowing  from  fuch  bowels,  as  one  brother 
ath  towards  another  ;  yea  inconceivably  beyond 
the  tendered  bowels,  that  the  mod  warmly  lo- 
ving brethren  in  all  the  world  have  one  towards 
another:  And  therefore  he  knows  well  what 
apprehenfions,  temptations  riding  thick  (to 
fpeak  to)  will  attempt  to  beat  in  upon  poor 
fouls,  and  can  from  experience  fympathize  with 
them.  It  is  not  fo  to  be  underdood,  as  if  there 
were  any  additional  degree  made  to  his  kindnefs, 


Verfe  11.  Serm.  4$. 

skill,  and  grace,  as  he  is  God;  thefe  being  in- 
finite  in  him,    as    fo    con/idered  :    Yet    being 
Man  as  well  as  God,  or  having  a  humane   na- 
ture, he  hath  from    his   psrfofial   experience  a 
fympathy,  and  that  in  a  humane  way,  though 
infinitely  above  what  we  can  conceive,  with  his 
own,    under  their   temptations,     and  fad  foul- 
exercifes.'   And  feeing  the  fcripture  holds  out 
fuch  a  thing  as  this,    that  our  high'  Pried  is  a 
Man  that  hath  bowels  of  fympathy,  it  may  fuf- 
ficiently  warrand    a  believer,  to  expe&  much 
good,  this  and  other  ways  from  Chrid  ;  he  hav- 
ing grace  infinite  in  him  as  God,  and  a  tender 
heart  as  Man,  to  befriend  them,  and  to  commu- 
nicate and  let  out  of  that  grace  unto  them  :  And 
this  is  great-grouud  of  confolation  to  believers, 
under'any  crofs   and  piece  of  hard  exercife,  to 
know  that  we  have  a  Mediator,  who  knows  in 
experience,  tho*  not  the  fmfulnefs  that  accom- 
panies thefe  hard  exercifes  in  us,  yet  what  thefe 
fears  are  of  being  fhut  out  from  God,  and  how 
dreadful  a  thing   it  is,  to  be  at  controverfy  with 
him  ;  and  is  like  to  thefe,  who,  having  come.tho- 
row  a  fad  trial,     and  piece  of   exercife  them- 
felves,  are  thereby  the  more  ready  to  fympa- 
thize with  others  under  it.     (5.)  and  Jaftlj,  The 
confideration  of  this%tey  comfort  believers  even 
in  their  outward  afflictions  '•  It  had  been  another 
fort  of  croifes  that  they  would  have  been  made 
to  meet  with,  if  he    had  not  taken  this  cup  of 
wrath  and  drunken   it  for  them  ;  and  therefore 
they  would   be  comforted,  and  blefs  God,  who 
hath  taken  this  foul-travel  from  off  them,  and 
made  way  for  a  retreat  and  fhelter  for  them  in 
him ;  And  it  mould  even  fhairie. believers,  who 
are  ready  to  think  fo  much  of  any  little  bit   of 
inward  exercife,  or  of  outward  affli&ion  ;  feeing 
our  blefTed  Lord  Jefus  endured  fo  much,  not  on- 
ly outward  and   bodily   nffli&ion,    but  alfo    fo 
much  inward  trouble  and  foul-travel,  that  there- 
by their  burden  might  be  made  light,  and  their 
yoke  eafy. 

Ufe  3.'  For  exhortation,  Seeing  our  Lord  Jefus  ! 
was  put  to  fuch  fore  foul-travel,  fure  it  lavs  a 
great  obligation  on  them,  for  whom  he  differ- 
ed, to  endeavour  to  make  fome  iuitable  and 
grateful  return  ;  feeing  therefore  we  are  (o  much  , 
in  his  common  and  debt,  we  fhould  give  him 
a  friendly  meeting  in  thefe  four^  which  this  calls 
for;  1.  It  calleth  for  love  to  him  that  vented 
fuch  love  to  us.  2.  It  calleth  for  faith,  That  fee- 
ing he  gave  fuch  a  price  for  us,  we  fhould  truft 
our  fouls  to  him.  3. '  It  calleth  for  holinefs  and 
obedience,  even  living  to  him,  and  to  the  glo- 
rifying of  him  that  hath  bought  us  :  This  ar- 


5erm.  4«).  IJaiah  ^. 

gununtwill  fure  weigh  with  .you,  who  on  iblid 
grounds  lay  claMn  to  his  puchafe.  4.  It  calVth 
for  thank'ulnefs  ar.d  praife,  in  magnifying  his 
grace  and  Jove,  that  hath  ib  loved  us :  And  are 
not  all  thefe  very  fuitable  and  becoming,  that 
iinners  ihould  love  him  ;  and  that  thefe  who 
love  him  not,  fhould  be  Anathema  Maranatbty 
accurfed  to  the  coming  of  the  Lord  ;  that  iin- 
nrs  ihould  believe  on  him,  and  to  be  obedient 
to  him,  and  thankful  ? 

M ye  believe  this  truth,  this  comfortable  and 
foul-ravifhing  truth,  let  me  exhort  you,  and 
be  exported  and  prevailed  with,  to  love  our 
Lord  (eius  Chriil,  and  to  give  him  that  anfwer- 
able  refpedt,  meeting,  and  welcome,  that  be- 
. comes;  if  we  may  plead  for  any  thing  from  you, 
fure  we  may  plead  for  this.  If  it  be  true  that  he 
engaged  in  iuch  a  bargain,  in  which,  if  he  had 
not  engaged  himfelf,  we  had  inevitably  gone  to 
the  pit  ;  and  if  he  hath  adtuilly  paid  the  price 
which  he  undertook  to  pay  ;  let  your  conlci- 
encesfpe.'k,  if  it  fhould  not  melt  the  hearts  of 
fuch,  to  whom  the  benefit  of  this  is  offered, 
with  love  to  him  ?  And  if  ye  have  the  faith  of 
the  do&rine,  can  ye  deny,  but  this  obligation 
hcth  upon  you  ?  Look  in  on  your  consciences 
and  hearts,  and  fee  it  ye  be  abie  to  fhirt  it :  And- 
ii  ye  h  d  iuitable  palaces  for  entertaining  h  m 
in,  ifye.be  not  bouna  to  open  to  him,  and  give 
him  patent  entry  to  them  ;  and  if  your  eyes 
Were  fountains  or"  tears,  if  it  wouM  not  become 
you  to  wafh  his  feet  with  them,  and  to  wipe  them 
with  the  hair  of  your  heads?  Wou'd  to  God  that 
you  were  under  the  fuitable  impreiTion  of  this, 
and  that  yc  were  by  the  gofpel,  and  the  privi- 
leges \ebave  bv  it -or.itraintd  to  love  the  Lord 
Jelus  Chrift/  it  may  be  fnme  of  you  think,  If 
this  be-  all  that  is  calhd  mr,  he  ifuil  E»t  want  it. 
"We  allure  you  its  called  for  5  My  jm  (faith  he), 
give  ttk  toine  heart,  r  ut  We  are  afraid,  that 
tho'  ye  W»H  conkis,  that  this  is  your  duty,  and 
th,  t  ye  ihould  have  hue  to  him;  yet  the  mod 
p-irt  of you  wanrit  :  For,  when  we  fpeak  of  love 
to  Chrift,  It  is  not  a  pretext  or  apprehenfion 
Of  love,  that  will  be  taken  fur  love  ;  but  iuch 
love,  as- hath  thefe  qualifications,  i/L  If  Chrift 
be  loved  he  will  be  eft.  emed  or,  as  the  moil, 
excellent  Thing,  or  Perfon,  the  moil  excelleut 
Bargain,  the  mod  kind  Friend,  the  moft  loving 
Husbard.  and  as  tne  moll  full,  compleatard  ab- 
folute  Sufficiency,  or  iufricient  One  ;  as  he  is 
(jpoken  of,  and  elleemed  of  by  the  fpoufe.  Can. 
5-  His  countenance  in  like  Lebanon,  excellent  as 
the  cedar s,ois  mouth  is  m ft  jweet.be  is  altogether 
hvciy.t  The  heart  is  brought  to  efleem  of  him, 
aod  to  prefer  him  beyc/nd  ail  "that  it  can  let  the 


Verfeil.  24$. 

eye  upon.    Tt  were  indeed  fomewhat,  if  ye  were* 
brought  under  a  conviction,  and  thorow  perfwa* 
iion  of  this,  that    fe'us  Chrift  is  the  incompa- 
rable  bell  Thing  that  a  finnercan  have  a  tit  e  to: 
but  alas!  He    is  depifed,   and  rejected  of  men, 
tho'  he  be   the  Cbiefecl  of  ten  thousands  \  and 
men  p'.ay  the  rool  egregioully,  in  preferring  o- 
ther  things  to  him,  who  is  infinitely  worthy  of 
the  preference   unto,  and    of  the    pre-emnency 
above  them  all.     A  id  evidence  of  love  is,  the 
heart's  longing  and  panting  aiter  the  enjoyment 
of  him,  and  after  the  enjoyment  of  him    as  the 
moll  excellent  Obje«5t,  quite  fur  palling  all  other 
objects  ;  and  when  the  third  and  longing  of  the 
foul   is  fo  carried  out  after  him,  as  it  cannot  be 
fatished  without    him,  which  is  to   be  fick  cf 
-  love  for   him,  as  it  is,  Can,  2.  5.  and  5.  v.  8, 
to  be  in  a   manner  fwooning  and   fainting  be- 
caufe    of  his  abfence,     and  even  greening  (to 
fpeak  fo)  for  his  pretence  ;  to  have  the  bent  of 
the  foul's  deiigns   and   deiires  towards   making 
of  that  glorious  conqueft,  whereof  the  apoihe 
lpcaks,  Philip.  3.  Even  to    count    aU  things  tt 
be  but  lofs    and  dung  ;  and  to   ^aft  all  things 
as    it  were  ever  board,  to  win  to  him,  and  tt 
be  found  in  him;  to  count  of  him  as  the  pearl 
cf  price,  and  as  the  treafure  hid  in  the  field,  lor 
the  lake   of.  which,  ye  ^ould  flrip   your  felves 
to  the  skin,  and  fell  all  that  ye  have  to  buy  it. 
idly,  This  love  to  Chrift  Jefus  hath  in  it  afatis- 
fying  delight  in  him,  and  the  (o u \\  blefling  of 
it  felf  in  him,  its  .-contenting  it  -felf  with  h:m, 
and   its  rejoicing  in  that  fweetnei's  which  it  fin^ 
deth  to  be  in  him,  as  being  the  only  attractive 
Object,  that  hath  iuch  alovelincfc  in  it,  as  breeds 
fatisraibon  ;  when    fatistaction  begets    a  kind- 
ly warmneis   in  the    heart  to  him  again,  even 
till  the   foul  be  put  in  a  holy  lowe  or  ilame  of 
love  to  him.     More  of  this  love  would  make 
Chriil  and    the  gofpel  much  more  fweet,   and 
would  make  every  one  of  thefe  words,  that  ex- 
preffeth    his  love  in    his  fufrerings,   to  be  like 
marrow   and  fatnefe^  and  wou'd  alio  make  the 
promifes  to  be  like  breads  full  of  conb'ation  ;  it 
would  withal  cauie,  that  there  v-ould   not  be 
fuch  miftakts  of  Chrift,  nor  fuch  gaddings  and 
whorings  irom  him,  and  fuch  preferring  of  idols 
to  him,  as,  alas  !    there  are:  V,  here  this  love 
is  not,  there  can  be  no  other  thing   that  will  be 
acceptable.     We  (hall  lay  no  more  for  the  time, 
but  only  'this,  that  we  do  appeal  to  your  con- 
fciences,  if  thefe  be  not  here*  an  excellent  and 
n^n-fuch  Oby&  of   love,  and  if  there    be   rot 
here  much  reafon  to  be   in  love  with  that  Ob- 
ject I     A  very  Heathen  will   return  love    for 
&  k  2  ley* 


2^0  !T*i*b  «4« 

love  ;  and  fhould  not  we  much  more  do* io  in 
this  cafe  P    God    himfelf    kindle   this    love    in 


Verfe  Ki  Sertn.46. 

Us,  and  make  us  know  more  the  the  great  ad- 
vantages of  it. 


SERMON     XLVI. 

Ifaiah  Iiii.  if.  He  Jhall "fee  of  the  travel  of  bis  foul,  and  Jhall  be  fatisfied  :  By  his  knowledge  Jhall 
my  righteous-  Servant  juflifie  many  ;  for  he  Jhall  bear  their  iniquities. 

THe  work  oF  redemption  is  a  bufinefs  that 
was  very  gravely  and  very  fcrioufly 
contrived  and  profecut^d,  in  re)pec~t  of  God,  and 
or  the  Mediator ;  there  was  much  earneftnefs 
in  it  as  to  them,  and  yet  notwithftanding  (which 
is  a  wonder)  men,  whom  it  concerns  io  much, 
whofe  falvation  depends  on  it,  and  to  whom  the 
benefit  of  it  redounds,  are  but  very  little  feri- 
ous  in  their  thoughts  of  it :  Our  Lord  Jems  was 
in.  travel,  foul -travel,  fore  fouUtwivel  to  bring 
about  this  work,  and  that  the  gofpel  might 
be  preached  to  Tinners,  that  they  might  have 
thereby  a  ground  to  their  faith,  to  expect  life 
and  remiffion  of  fins  through  him  ;  is  it  not  then 
fad  rhat  we  ihould  fpeak  and  hear  of  it,  and  be, 
in  a  manner,  like  the  ftone.in  the  wall,  no  more, 
or  little  more  affected  with  it,  than  if  it  were 
a  matter  that  did  not  at  all  concern  us  ?  The 
reading  and  hearing  of  thefe  words  will  doubt- 
Jefs  be  a  great  conviction  to  fecure  Tinners,  that 
our  Lord  jeius  was  at  fuch   pains,  and  put  to 


Were  undergone  for  .finners,  we  would  exhort 
you  to  love  him  as  ye  ought.  There  is  a  ground 
and  warrant  here  to  require  it  of  you,  feeing  that 
love  in  his  bofom  came  to  fuch  an  height  that 
he  was.content.  to  lay  down  his  life, yea, feeing  he 
was  in  fuch  a  hot  flame  of  love,  that  the  cup  of 
wrath  did  not  quench  it,  but  his  love  drank  and 
dried  it  up,  Greater  love  than  this  hath  no  mam 
It  is  a  moil  wonderful  love,  coniidered  with  all 
the  circumftances.whereby  it  is.heightned  ;  and 
there  is  ground  here  to  excite  and  ftir  you  up 
to  give  him  a  kindly  meeting,  and  to  welcome 
his  love  with  love:  It.  will  fure  be  a  great  fhame, 
if  our  Lord's  love  flood  at  nothing,  fo  that  he 
might  do  the  Father's  will,  and  finifh  the  work 
committed  to  him,  which  was  the  perfecting  of 
the  work*  of  finners  redemption,  the  redeem- 
ing of  his  loft  fheep;  if  every  trifile,  or  any  tri- 
fle, fhall  quench  love  in  our  hearts  to  him.  O 
what  a  ihame  will  it  be  in  the  day  of  judgment 
to  ^many,  when  this  man-  (hall -be. -brought  forth 
fuch  fore  foul-travel  and  fuffering,  and  that  yet      loving  this  idol,  and  another  man  loving  that  i- 

dol  more  than  Chrift;  this- man  loving  his  luft, 


fa -h  finners  were  never  ftirred,  nor  made  ieri 
eus,  to  have  the  application  of  this  purchated 
redemption  made  to  them. 

The  fcope  of  thefe  words  is  to  fhew  the  great 
inward  foul-travels,,  conflicts,  and  ftraits  that 
our  bleffed  Lord  Jefus  had  and  was  put  to,  in 
throughing  oi'  the  work  of  redemption,  and  in. 
paying  the  price,  due  to  the  juftice  of  God  for 
the  fins  of  the  elect.  It's  a  wonder  that  ever 
we  fhould  have  it  to  fpeak  of,  and  that  ye  fhould 
Jiear  of  this  fubject,  which  is  the  very  textj 
(to  fay  fo)  and  fum  of  the  gofpel ;  and  there- 
fore before  we  leave  it,  we  ihall  fpeak  a  little 
more  to  the  Ufe  of  it  :  And  truly,  if  we  make 
not  ufe  of  this  doctrine,  we  will  make  ufe  of 
none  ;  tho'  I  confets  it  is  a  gr.  at  practique,  how 
to  draw  it  to  ule,  and  to  conform  our  felves  in 
our  practice  to  the  ufe  of  it. 

VVe  propofed  fometbings  the  lad  day,  which 
we*  could  not  then  profecute  ;  As,  1.  Something 
for  exhortation,  2.  Something  for  reproof  and 
expoftulation  ;  which  fifing  clearly  from  the 
doctrine  drawn  from  the  words,  we  may  now  in- 
jlft      little  in  them. 

1/?,  For  exhortation,  confidering  Ghrift's  fuf- 
<tri»gs?  and  the  extremity yt  them,  and  that  the/. 


that  man  his  eafe,  and  another  man  his  wealth 
or  honour,  and  preferring  them  to  Chrift  ;  and 
when  it  fhall  be  found,  that  they  would  not  quit 
nor  part  with  their  right  eye  not  their  right 
hand  (which  are  not  worth  the  name  of  member s, 
being  called  io,  becaufe  they  are  members  of 
the  body  or  death)  out  of  love  to  him  !  Think 
folks-  what  they  will,  that  native  impref- 
fion  of  the  obligation  that  lies  upon  them  to 
love  Chrift,  is  wanting,  and  that  divine  and 
foul-ravifhing  influence,  that  his  love  fhould 
have  on  hearts.  -It  is -true,  ye  all  think  that  ye- 
love  him,  unle-fs  it  be  fome  of  them  who  indeed 
love  him;  but,  if  ye  ceuld  reflect  upon  your 
felves,  ye  Will  find  that  ye  have  little  or  no 
love  at  all  to  him  indeed  :  And  therefore,  for 
undeceiving  of  you,  befide  what  we  faid  the  laft 
day,  take  two  or  three  characters  of  kindly  love 
to  Chrift,  1.  This  love  is  never  fatisfied  with 
any  degree- or  meafure  that  it  hath  attained,  f<* 
as  to  fit  down  on  it :  It  hath  thefe  two  things  in 
it,  a  defire  be  further  on  in  love,  and  a 
weightednefs  that  it  .cannot  win  at  growth  in 
him:  The  loving  foul  is  difpofeo'  to  thi.nJs,  that 

its- 


Serm.  46.  Jf*i*h  ]?• 

its  love  to  Chrift  is  not  worthy  to  be  called  love;, 
and  it  breathes  after  it,  even  to  have  it  i'elf  war- 
med therewith  to*  him,  and  to  be  brought  to  a 
further  nearneis  to  him;  as  we  may  fee  through 
the  ^ong  of  S  lemon,  and  particularly  Chap.  7, 
at  the  dole,  There  will  1  give  thee  my  loves  ;  and 
Coap.  8.0  that  tbou  wert  as  my  brother  Jb at Juck- 
ed  the  breafts  of  my  mother  !  Kindly  love  to 
hiir),  puts  the  foul  to  long  for  an  opportunity  to 
rent  its  love  towards  him.  2.  Where  this  love 
is,  the  foul  will  be  ferious  in  praying  for  it,  that 
it  may  attain  it,  as  if  itwanted  it ;  and  it  will  be 
much  arfetfted  for  the  want  of  the  lively  ex- 
ercife  of  it,  and  will  be  as  much  challenged  for 
coming  fhort  in  it,  as  it  will  be  "for  any  other 
fin  :  There  is  no  "benefit  that  it  leeks  more  after,. 
than  to  have  the.  heart  circumcifed  to  love  him  ; 
J»nd  Obut  it  will  be  accounted  a  great  benefit, 
to  get  love  to  Chrift!  And  as  it's  one  of  the  things 
that  it  leeks  in  prayer,  fo  it's  one  of  the  things 
that  it  eyeth  in  repentance  ;  it's  much  affedted 
with  the  want  of  it,  confefles  it  to  him,  aggre- 
ges  the  fin  thereof  againft  it  felt,  from  this 
ground,  that  it  loves  not  Chrift  as  it  lhould.  I 
know  not  if  there  be  much  of  this  among  us  : 
Many  will  be  forry  if  they  fall  in  drunkennefs,or 
in  any  other  grofs  Tin  ;  but  O  how  few  repent 
of  their  want  of  love  to  Chrifl,  and  that  he  gets 
not  his  own  room  in  the  heart !  3..  V*  here  this 
love  is,  it  is  ever  fufpicious  and  jealous,  left 
tbe  heart  cliver  and  cleave  to  lome  other  thing, . 
and  give  it  room,  to  the  prejudice  of  Chrift  : 
It's  a  fad  thing,  when  folks  let  their  affe&ions 
go  out  at  random,  and  are  not  afraid,  left  they 
out  ihoot  themfelves  in  loving  the  world, 
their  pleafures,  their  credit,  i$c,  but  rather 
they  are  like  the  whore  in  the.  Proverbs,  who 
lays,  Come  >  and  let  us  take  our  fill  of  loves*  Love 
to  Chrift  hath  a  weanednefs  from  thefe  things, 
and  a  jealoufy  left  they  ufurp  a  room  in  the 
heart,  that  is  not  due  to  them  ;  becaufe,  as  J-hn 
fays,  there  is  not  a  confiftency  betwixt  the  love 
of  God,  and  the  love  of  the  world  in  the  heart  : 
And  therefore  it's  the  watchful  care  of  a  poor 
believer,  to  keep  out  inordinate  love  of  the 
World,  and  of  thefe  things  that  the  heart-  is  gi- 
ven to  go a-w boring  after;  hence  David  pra\s, 
Ffal.  1  19.  Incline  my  heart  to  thy  taw^and  not  to 
iovetoujnefs  :  and,r«r»  axoay  mine  eyes  from  be- 
holding vanity.  There  is  in  too  many  a  fort  of 
rooted  confidence  that  they  love  Chrift,and  they 
never  fuipe&  themfelves  of  the*  contrary,  when' 
yet  ibme  other  thing  hath  his  room. 

2^(y,  There  is  ground  here  to  exhort  you  to 
believe  on  him,  as  the  Prince  of  life,  and  the  |a« 


Verfe   u.  551 

viour,that  is  well  fitted  and  qualified  to  give  re- 
pentance and  remiifion  of  fins  :  And  this  is  the 
very  native  Ufe  that  flows  irom  this  doctrine,  e- 
ven  to  Jay  a  fo'.id  ground  of  faith  to  a  foul  ly- 
ing under  the  fenfe  of  fin,  to  ftep  forward  to 
God's  bar,  with  confidence,  confidermg  Jefus 
Chrift  crucified,  and  put  to  fouh-travel  foreleg 
finners,  who  lhould  betake  themfelves  to  him; 
which  if  its  had  -not  been,  there  had  not  been 
any  ground  for  faith  :  And- the  lower  he  came  in 
his  fufferings,  we  have  the  more  ^native  and 
broad  ground  of  faith,  and  the  ftronger  motive 
to  draw  us*to  take  hold  or  him,  and  to  found  and 
fix  our  faith  orj  his  fatisfa&ion.  To  clear  this 
branch  of  the  Ufe  a>  little,  1.  Confider  here  a 
ground  for  faith,  in  a^fourfold  refpeft ;  And  2. 
The  force  of  the  motives  that  arife  from  thefe 
grounds,  preffing  a^enfible  iinner  to  exercife  faitlj  4 
on  them,  or  on  him  by  them;  And  3*  The  necel* 
fity  that  we  are  under,  fo  to  do. 

For  the  Firfl>  1.  In  general,  there  is- ground 
here  to  bring  the  heart  to  be  through  in  the  hi- 
ftorical  faith  of  wi  at  is  fpoken  concerning  the 
truths  of  the  covenant  --Tor,  doth  not  this  foul- 
travel  or  our  Lord  fay,  that  men  are  lying  natu-' 
rally  in  a  finful  condition,  and  obnoxious  to 
wrath;  that  there  is  a  covenant  paft  betwixt  the 
Father  and  the  Son,  for  delivering  of  el e&  fin- 
ners out  of  that  condition;  and  that  by^thefufFe- 
rings  of  the  Mediator  ;.and  that-,  by  our  betak- 
ing of  ourfelves  to  him,  we  may  be  freed  from? 
fin  and  wrath  ?  Gtherwife,  .why  did-the  Media- 
tor come  thus  lowr,  except  it"  had  been  true  thaB 
man  was  under  a  debt  that  he  could  not  pay  ? 
And  why  did  the  Father  fend  his  >onv  except  he 
had  been  really  minded  that  he  fhould  orfer  him- 
felf  up  a  propitiatory  Qcrifice  to  God  for  man's 
fin?  And  his  accepting  or  the  fatisr'acUon  tells 
plainly,  that  he  was  content;  that  the  Cautioner's 
payment  lhould  ftand  for  the  principal  debtors. 
All  chisfuppefeth  a  covenant,  which  is  as  real, as 
if.  we  had  i'een,  and  had  been  ear-witneffes  of  the 
reading  over  of  the  covenant  in  all  th~  articles  oi 
it.  W.e  wifhthat  many  were  come  this  length,' 
as  to  be  confirmed  in  the  hiftorical  faith  of  the 
general  truths  of  the  golpel,  fummed  up  in 
Chrift's  fufferings  .*  And  there  cannot  be  any  fe- 
rious reading  or  hearing  or  Chrift's  fua?erihgs,- 
but  thei*e  muft  alfo  be  fome  coniidering  of  their 
rife  and  end  ;  if  it  be  cthevwife,  w«  do  but  fu- 
perficially  run  over  them*  2.  As  this  mews  the 
Lord's  ferioufneis  in  prtffing  the  offer  of  redemp- 
tion on  finnerr%  fo  it  cajletb  you-* to  be  ferious  in. 
accepting  of  it  ;  according  to  that  in  John  12. 
WfcnJ  am  lifted  u^l  mil  draw  all  mw  after  mt% 

whs;? 


J«$2  Ifaidb  <,!• 

where  Chrift's  lifting  up  is  made  an  attra&ive 
to  draw  loft  finners  after  him.  And  can  there 
be  a  greater  ground  of  faith,  or  a  ftronger  mo- 
tive to  perfwade  a  iinner  to  be  reconciled  to  God, 
and  to  reft  upon  (Thrift's  fmsra&ion,  in  order 
to  that,  than  this,  that  Jefus  Chrift.  hath  purpof- 
ly  laid  down  his  Hie,  and  undergone  futfering, 
even  to  fuch  an  extremity,  to  bring  it  about  ?  3. 
V  hen  we  lay  that  Chrift's  foul-travel  calls  for 
faith  ;  it  requires  this,  and  gives  ground  for  it, 
that  they  ^hat  betake  themfelves  to  Chrift  for 
juftihcation  before  God.  may -confidently  com- 
mit themfelves  to  his  guiding  in  all  other  things: 
For,  willhe  not  be  tender  ot  the.ni  in  the'e,when 
out  of  refpect  to  them,  when  there  was  not  a  co- 
venant betwixt  him  and  them  (tho'  they  were 
mentioned  in  the  covenant  of  redemption)  he 
1  laid  down  his  life,  and  iufered  luch  things  for 
them  r  May  we  not,rrom  this,reafon,  as  the  apo- 
il'e  doth,  Rom.%.  He  that/pared  not  bis  own  Seny 
but  gave  him  to  the  death  for  us,  bono  Jhall  be 
not  with  him  aljo  freely  give  us  all  things  ?  Can 
there  be  a  greater  ground  for  finners,  that  fear 
to  give  him  credit,  to  t'ruft  him  with  all  things 
that  concern  theti^  than  this,  that  he  lurfe- 
red  fo  much  for  them  ?  4.  Having  betaken  our 
felves  to  him,  it  ferves  to  confirm* our  faith, 
and  to  bring  us  to  the  quieting  of  our  felves  in 
retting  on  him,  and  acquiefcing  ,in  him  :  For, 
what  more  could  we  require  for  our  fettlement 
and  quieting  than  this,  that  he  hath  come  fo 
low,  and  condescended  fo  far  for  the  behoo  of 
poor  Tinners  ?  Therefore,  in  all  thefe  refpects, 
let  me  exhort  you, and  in  his  name,w£<?  vooa  made 
fin  for  us,  that  we  might  be  made  the  righteouf- 
nefs  0}  God  in  him,  obteft  you,  not  to  keep  at  di- 
ftance  from  him,  but  take  with  your  fin,  by 
faith  to  fl-e  unto  him,  and  to  the  efficacy  of 
his  blood  ;  O  yield  your  felves  by  faith  to 
him,  for  ufe-iruking  of  him  for  your  juftifica- 
tion.  And  a  little  more  particularly ,let  me  here 
fpeak  a  word  to  two  forts  of  perfons,  1.T0  them 
that  are  yet  ftrangers  to  God,  2.  To  them  that 
are  looking  towards  Chrift.  And(i^For  you  that 
are  ftrangers  to  God,  whofe  hearts  were  never 
yet  afR&ed  with  the  conviction  of  the  neceffity 
of  believ:ng,who  can  ly  down,  and  rife  up, with- 
out ferious  thoughts' of  your  foul's  eftate,  or  of 
the  neceflity  of  making  fure  your  peace  with 
God  ;  I  befeech  you,  lay  to  heart  your  condi- 
tion, and  beware  of  trampling  the  blood  of  the 
covenant  under  your  feet;. let  not  the  grace  that 
is  offered  to  you  in  tjiis  gofpel  be  lie.ird  and  re- 
ceived in  vain;  but,  by  the  acknowledgment  of 
fin,  and  of  God's  juftice  to  which  ye  are  liable 
ior  the  fame,  timcoufly  betake  your  felves  to 


Verfe  it,  Serm.  4*. 

.Chrift's  fuflferings,  for  a  ftidter  from  the  wrath 
of  God,  that  v,  ill  be  as  a  ftumaga  nil  the  wall. 
This  we  prels  as  the  great  Ufe  01  this  Doctrine 
upon  you,  that  ye  improve  the  cup  a'  wrath 
that  the  Mediator  hath  drunken,  ror  your  ex- 
empting from  the  curfe  that  is  due  to  you,  and 
that  cup  that  ye  defer ved  to  have  drunken  eter- 
nally. (2.)  For  you,  who,  under  the  conviction 
of  fin,  are  looking  towards  Chrift  ;  let  me  in- 
treat  you  not  to  ftay  on  this  fide  of  the  City  cf 
refuge^  but  ftep  forward,  and  improve  this  ioul- 
t-avcl  of  the  Lord  for  your  spiritual  eafe,  fettle- 
ment,  quiet  and  comfort,  as  well  as  tor  keeping 
you  from  wrath,otherwife  it  will  bring  bittcrnds 
in  the  end  :  If  ye  make  not  ufe  o{  Chrift's  fuf- 
ierings,  if  ye  betake  not  your  /elves  to  him,  and 
do  not  truft  him  for  juftihcation  and  life,ye  will 
make  your  felves  guilty  of  his  blood,  andwilf 
be  found  treadcrs  of  it  under  foot. 

And  therefore,  let  me  here  fpeak  a  word  to 
the  Second  thing  propofed,  that  is,  the  grounds, 
or  realons,  or  motives,  that  lhould  prcls  yv\i 
to  make  uU  of  thefe  lufFerings  ;  and  ot  t  e 
grounds  of  faith,  that  they  hold  out  unto  you. 
And,i//\  In  general,  let  me  ask,  Is  there  not  need 
that  ye  ftiou  d  do  fo  ?  Is  there  not  gu -It,  and 
hazard  ot  wrath  becaufe  of  guilt  f  And  if  io, 
why  ftand  ye  at  a  dillance  from  the -Saviour  r* 
If  it  were  finLfs  faints  and  angels  t.  at  were 
exhorted'to  make  ufe  of  him,  it  would  be  the 
lets  wonder,  that  there  were  io  little  thinking  of 
a  Mediator  ;  but  when  it  is  finners  that  are  cal- 
led upon,  and  finners  in  fuch  imminent  hazard, 
it's  indeed  a  wonder  that  there  is  not  greater 
iiockin;  unto  him,  and  preffingon  hitn  :  It  there 
had  not  been  need,  would  the  Father  have  fo 
purfucd  the  Son  1  Or,do  yt  think  that  it  was  for 
a  complement  that  he  laid  down  his  lite  r  which 
fure  he  would  not  have  done,  if  lavation  could 
have  been  had  another  way.  idly, And  more  par- 
ticularly, as  ye  would  confidtr  the  marvellous 
grounds  that  he  hath  laid  down  for  faith  to  rctl 
upon,  Io  ye  would  confider  the  many  motives 
that  ye  have  to  prels  you  to  reft  on  th-Je 
grounds,  which  we  ihall  draw  to  thefe  four.  It 
The  fulnefs  and  fufticiency  of  the  ground  that 
is  given  to  faith  in  Chrift's  fufferings  ;  which,the 
deeper  they  draw  on  his  foul,  faith  hath  the 
fuller  and  better  ground  to  mike  ufe  of  them. 
2.  The  power  and  ability  that  are  confpicUoufly. 
in  him,  to  make  application  of  his  purchale  ? 
He  hath  encountered  wrath,and  hath  overcome  ; 
he  is  ab'olved  and  juftihed  betore  God,  and  it 
exalted  to  be  a  Prince  and  a  Saviour ,  to  give  re» 
pentaa<e  to  lfrael,  *nd  ijwijfion  effms  \  and,  ha- 
ving 


Scrm.  \S\  lfa*h  <>%. 

ving  fatisfied  juftice.  and  defeated  the  dev:l,and 
being  thus  exa'ted,  he  can  bring  through  and 
lar.d  fare,  iuch  finners  as  betake  themfelves  to 
bim :  And  thefe  two,  to  wit,  a  fufficient  price 
paid  for  the  debt  of  the  eled  ;  and  a  fufficient 
Prince  and  Saviour,  able  to  fave  to  the  uttermoft 
all  that  come  unto  God  through  him,  and  who  • 
is  exalted,  and  fitteth  at  God's  right-hand  to 
make  interceflion  for  us,as  they  are  a  folid  ground 
for  faith  to  reft  on,  fo  a  ftrong  motive  to  prefs 
believing.  3.  The  great  faithfulnefs  of  God, 
that  brightly  fhines,  and  wonderfully  appears 
here,  v>ho,  according  to  the  covenant,  fends 
his  Son,  and  purfues  the  quarrel  againft  him, 
and  in  fo  doing  keeps  the  promife  made  to  A- 
Iraham  ;  and  the  great  faithfulnefs  of  the  Medi- 
ator, in  coming  and  performing  all  that  he  un- 
dertookTor  the  ele«a:  Both  of  them  are  fo  faithful 
in  performing  all  that  was  covenanted.,  to  the  lead 
iota  thereof;as  is  evident  by  what  our  Lord  fays, 
/  have  finijhed  the  work  which  thougavefl  me  to 
^.Seeing  therefore  there  is  fuchexadt.  faithfulnefs 
in  keeping,  and  fulfilling  of  all  that  paffed  in  the 
covenant  of  redemption,and  of  all  that  was  pro- 
mifed  to  the  fathers  \  and  feeing  the  Mediator 
hath  faid,  That  of  all  that  come  unto  bim,  he 
voiU  caft  out  none,r\or  put  them  away,is  there  not 
here  a  ftrong  motive  to  believing  ?  Will  not  the 
Lord  Jefus  be  as  iaithful  in  keeping  the  promife 
made  to  comers  unto  him,  as  the  Father  and  he 
have  been  in  performing  of  what  was  covenan- 
ted concerning  their  redemption  ?  The  tfb  is 
the  great  love  of  God  and  of  the  Mediator,*  that 
eminently  fhine  here,  in  their  willingnefs  to 
make  the  application  :  As  he  is  faithful,  fo  is  he 
willing  to  be  imployed  ;  and  what  greater  evi«v 
1  dence  of  love  would  we  have  than  this,  that  our 
]  Lord  Jefus  hath  delighted  fo  much  in  the  falva- 
tion  of  finners,that  he  laid  down  his  life,  and  en- 
dured much  fore  foul-travel,  for  this  very  end  ? 
We  beheld  (fays  John,  Cb.  1.  14V*  hisglcry,  the 
glory  as  cf  the  only  begotten  Son  of  the  Father  full 
of  grace  and  truth  :  In  his  humiliation,  he  was 
glorious  in  both  thefe  ;  glorious  in  his  truth, 
making  his  faithfulnefs" to  ihine,  in  exa&  keep- 
ing of  what  was  agreed  upon  and  promifed;  .glo- 
rious in  his  grace  to  poor  finners,  in  making 
application  of  his  purchafe,  freely  and  fully  : 
Yea,  the  more  that  he  was  obfeured  by  his  hu- 
miliation, the  more  aid  his  grace  fhine  forth  ; 
how  much  more  glorious  will  he  be  in  thefe, 
when  he  is  now  exalted  ?  idly,  If  thefe  two  per- 
fwade  you  not  to  believe  on  him,  to  wit,  the 
groupds  that  he  hath  given  for  believing,  and 
the  powerfully  preflirtg  motives  to  make  ufc  of 
thefe  grounds  $    coniider  the  abfoiutc  neceflity 


Verfe    II.  2^ 

that  ye  ly  under  of  making  ufe  of  thefe  grounds, 
without  which  ye  will  never  be  able  to  lhift  the 
wrath  of  God.  Is  there  any  that  can  give  God 
a  recompence  r  The  redemption  cftbejcul  is  pre- 
cious,and  ce*ajes  for  ever,  as  to  you  :  Or,  if  any 
could  have  been  able,why  did  the  Mediator  come 
thus  low?  And  where  mould  have  been  the  glo- 
ry of  grace  and  truth,  that  hath  fhined  To  ra- 
diantly in  his  fufferihgs  ?  And  therefore,,  from 
all  thefe  be  exported  to  give  him  the  credit  of 
your  falvation,  by  making  ufe  of  his  righte- 
ouinefs,  and  by  founding  your  plea  before  God 
on  his  fufferings,  as  ever  ye  would  have  your 
fouls  faved  ;  Otherways  ye  can  expe&  nothing, 
but  to  fall  under"  the  rigour  of  juftice,  and  to 
be  made  to  fatisfy  for  your  own  debt  to  the  ut- 
termoft farthing;  and  when  will  that  be  ?  Dare 
the  moft  innocent  amongft  you  ftep  in  to  fatisfy 
juftice  for  themfelves  ?  If  not,  is  there  not  a  ne* 
ceflky  to  make  ufe  of  his  fufFerings  for  that  end, 
which  he  hath  made  attainable  by  his  tearing 
of  the  vail  of  his  own  flefh,  that  finners  may 
ftep  inAvith  humble  boldnefs  to  the.  holy  of  ho- 
lies ?  This  is  the  end  of  all  our  preaching,  and  of 
your  hearing,  which,  when  it  is  not  fingly  aim> 
ed  at,  and  endeavoured  to  be  reached,  we  are 
ufelefs  in  both. 

And  therefore,  ldly>  May  we  not  expoftulate 
with  you,  that  are  hearers  %  of  this  gofpel,  and 
yet  continue  ftrangers  to  Chrift ;  that  can 
hear  of  his  fuflferings,  and  of  his  having  been  in 
agony,  for  this  very  end,  that  finners  might  have* 
a  warrant  to  their  faith,  and  yet  have  never  to 
this  very  hour  actually  fled  unto  him  to  find 
fhelter  ?  I  know  that  many  will  not  take  with 
this  ;  and  therefore.in  more  clofe  application  of 
this  Ufe  (feeing  here  lieth  the  great  Treafure  of 
the  gofpel,  which,  if  it  be  n.ot,  what  can  be  im- 
proven  to  any  purpofe?  )  We  fhall  fpeak  a  word 
to  the  generality  of  hearers,  who  are  ftrangers 
to  the  right  ufe-making  of  Chrift's  righteouf- 
nefs :  And  tho'  ye  may  think  this  to  be  a  hard 
charge,  and  cannot  well  endure  to  be  expoftula- 
ted  with  as  unbeliever's  ;  ytt  let  me  ask  you,  1. 
Do  you  think  thar  all  of  you  wittgo  to  heaven  ? 
If  not,  but  that  it  is  a  truth,  that  the  moft  part 
of  the  hearers  of  the  gofpel  will  perifh  ;  then* 
.fure  all  are  not  believers  ;  for  all  believers  will 
go  to  heaven,  and  not  one  of  them  fhall  perifh  : 
And  tho'  ye  will  not  now  believe  this,  the  day  is 
coming,  when  ye  fhall,  if  grace  prevent  not,  fee 
and  find  it ;  when  believers  will  be  taken  in  with 
Chrift,  and  others  fhut  out.  Many  of  you  may 
think  that  this  doctrine  is  needlefs  ;  the  more 
needlefs  that  many  of  you  think  it  to  be,  it  is  fo 

much 


*U  Tfdiah  \%. 

inuch.the  more  needful,  and  ufeful  to  be  infilled 
on  with  you.  2.  It  ye  fay,  ye  have  faith  ;  I  ask 
you,  \fl  hence  cams  it,  and  hew  got  you  it  ?  I 
know,  many  of  you  will  fay.  We  believed  always 
fince  wTe  had  underftanding  to  know  good  by  ill  : 
Yet,  when  ye  are  put  to  tell  what  it  is,  ye  know 
not  how  to  answer,  nor  can  ye  give  the  lead' 
fatisfving  account  of  it  ;  and  yet  ye  queftion 
not  but  it  will  be  well  with  you,  and  never 
once  fear.d  to  go  to  hell  :  And  is  that  faith. 
think  ye  ?  Alas  no,  it's  a  plain  connterfeit,  and  a 
very  cheat.  Others  are  ready  to  fay,V\  e  belie- 
ved not  always,  ytt  we  believe  fometimes,to  wit* 
when  we  do  ibme  duties,  and  abllain  from  grofs 
evils  ;  but  when  challenges  come  from  the  ne- 
glect of  duties,  and  for  the  commiflion  of  fins, 
we  want  it,  and  have  nothing  of  it ;  and  when 
death  comes,  fuch  are  forced  to  fay,  We  fear  we 
liave  been  beguiling  our  (elves'  :  Whence  c«mes 
this  ?  but  even  from  this  ground,  that  they 
would  never,  fuffer  it  to  light,  but  they  had 
faith  ;  w~jjich  yet  will  never  be  accounted  to 
he  faith,  "becaufe  it  hath  not  ChriiVs  righteouf- 
nefs for  the  ground  of  it  ;  and  therefore,  when 
any  challenge  is  awakened,  it's  a  feekrng  and 
quite  gone:  Whereas  true  faith  will  in  fome 
meafure  (land  it  out  againfl  a  challenge,  and 
will  abide  the  trial  of  a  challenge,  on  the  account 
of  thrift's  righteoufnefs  fled  to.  3.  We  ask 
you  this  queftion,  Are  ye  fure  of  your  faith  ?  Yc 
will  fay,  We  hope  fo,  and  believe  fo;  and  this  is 
all  yecan'fay./  Which  in  erFcydl  comes  to  this, 
"We  groundlcfiy  prefumedfo.  And  it's  obferva- 
ble,  that  if  ye  be  put  to  a  fecond  queftion,  What 
jground  have1  ye  for  your  faith  rYe  have  none  at 
all:  If  ye  be  asked, "Whether  ye  be  certain  that 
ye  are  believers?  Ye  will  anlwer.No- body  is  cer- 
tain,God  knows  that.  Is  not  this  flrange  ?  and 
hath  it  not  in  it  an  utter  inconiiftency,  that  men 
and  womenlhouldconfidentlyalTertand  maintain 
their  faith,  and  yet,  when  they  are  put  to  prove 
it,  they  will  tell  you, 'that  they.are  uncertain,and 
that  none  can1>e  certain  of  it  P  Therefore,  think 
it  not  llrange  that  we  expoftulate  with  you,  that 
ye  have  been  fo  long  hearing  of  Chriil.  and  that 
yet  ye  have  little,or  rather  no  faith  at  all  in  the 
•.ufe-making  of  his  righteoufnefs.  But  to  make 
this  the  rnore  convincingly  clear,  we  fhall  give' 
you  four  charaelers,  whereby  .  tr.ue  faith  may 
;be  tried  and  known  ;  which  will  ferve  alfo  to 
difcovrr  the  unfoundnefs  of  the  faith  of  many. 
(i.)It  may  be  tried  by  the  ground  that  it  leaneth 
upon  ;  folid  faith  hath  for  the  ground  of  it 
Chrifl's  righteoufne's  and  fatisfaelion,  his  fuf- 
ferings,  -the  price  that  he  paid  to  jullice  for  fln- 
t^rs  debt  j  that  He>  wbc  knew  no  fin,  might  be- 


Verfc  II-  Serm.  46. 

some  fin  for^  us,  as  it  is,  iGr.  $..  ult.  Ye  that  fay, 
Ye  hope  to  come  to  heaven,  and  will  aiiert' 
ftrongly  that  ye  believe  :  Try  it  L  befcech  you, 
by  this,  V\  hat  is  it  that  warrands  you  to  believe  ? 
or,  whereon  is  your  faith  founded  P  h  it  ChriiVs 
righteoufnefs  that  gives  your  faith  a  -round  ?" 
Ye  will  fay,  Yes.andwho  do  o;herwife?  are  there 
any,  but  they  expeft  life  through  Chriil  r  But 
deceive  not  your  felves,  there  are  many  that  have 
fome  fort  of  refpeel  to  Chriil,  who  do  not  at  all 
rightly  refpeel:  his  fufferings  :  Many  will  look 
upon  Chriil  as  a  Sovereign,  and  as  one  that  can 
pardon  them  their  fins,  and  will  pray  to  him 
tor  pardon  of-them;  who  yet  never  ferioufl)  lay 
the  weight  of  their  obtaining  pardon  on  his 
death,  but  ex.pe&  pardon  immediately,  without 
an  interveening  fatisfa&ion  ;  yea,  shey  ne- 
ver look  upon  that  as  needful.  Others  again 
look  only  to  ChriiVs  ability,  to  fave,  and  will 
pray  to  him  as  to  an  able  Saviour  •>  and  here  alfo, 
by  filch,,  his  righteoufnefs  and  merit  is  {hut 
out  as  it  it  were  fuperfluous  and  unneceffary.  A 
third  fort  look  to  his  mercy,  and  think  that 
he  is  very  kind  and  gracious^and  that  as  one  man 
forgives  another,  fo  will  he  forgive  them  ;  and 
do  not  refpedl  his  rights oufnefs  nor  found  their 
faith  and  exp  elation  of  par -on  upon  him,  as 
upon  one  ^hat  hath  fatisfied  jufttce  by  the  tra- 
vel of  his  toul,  that  pardon  might  come  to  them 
who- come  to  him.  But,  where  true  faith  is, 
the  ioul  begins  to  look  on  it  felf,  as  arraigned 
before  the  tribunal  of  jullice,  and  libelled,  as 
unable  to  pay  its  own  debt,  judges  it  felf,  and 
hath  not  oniy  fome  piece  of.  exercife  to  be  freed 
"from  a  challenge  (which  is  all  the  faith  that,  ma- 
.  ny  have,)  but  hath  ferious  exercife,  how  to  have 
the  challenge  anfwered,  by  betaking  it  felf  to 
ChriiVs  fatisfaition  :  From  thefe  grounds,  that  a 
fatisfa&ion  is  given,  that  this  fatisfa&ion  is  made 
offer  of  in  the  golpel,  and  that  the  foul  is  con- 
tent to  make  ufe  of  it,  it  draws  the  conclufion 
anent  pardon  :  It  hath  interveening,  betwixt  the 
confideration  of  its  guilt,  and  its  application 
of  pardon,  both  the  covenant  of  redemption  on 
God's  fide,  and  the  covenant  of  reconciliation 
on  the  fmner's  (ide,  which  the  foul  doth  eye,  as 
that  which  gives  it  warrant  to  lay  hold  on 
Chriffs  lufferings;  which  the'other,  who  pre- 
fums.  doth  not:  The  believing  loulfays,  If 
this  fatisfa<ftion  had  not  been,  I  could  never  have 
expecled  mercy.  (2.)  In  the  folid  faith  of  a  be- 
liever, there  is  an  ufe-making  of  Chriil  crucifi- 
ed, allenarly,  as  the  meritorious  caufe  of  jufli* 
fixation  and  life*,  fo  he  isexercifed  in  this,  to  be 
allenarly  fettled  on  him  asfuch:  As  for  prefump- 

tuouc 


Serm.  46*.  ;  "Jf*'*h  ^3« 

tuous  fouls,as  they  find  it  eafy  to  believe,fo  they 
find  it  eafy  to  believe,  and  to  reft  on  him  only. 
But  as  the  true  believer  hath  it  for  one  piece  of 
exercife  to  him,howto  win  to  Chrift;  fo  it's  a  fe- 
cond  piece  of  txercife  to  him,  to  get  him  refted 
on  only,  and  to  get  him,  as  cfiicihed,  made  the 
ground  of  his  faith;as  theapoftle  infinuates  when 
he  lays,  1  Cor*  2.  2./  determined  to  know  nothing 
among  you,  but  Chrift  Jef us,  and  him  crucified: 
Where  we  have  three  grounds  of  faving  faith,  or 
knowledge,  i.Jefus  Chrift;  2.  Him  as  crucified; 
and,  3.  A  determining  to  know  no  other  thing, 
but  him,  to  reft  upon  for  Hie  and  falvation  :  it's 
in  this  refpeel  that  the  apoftle,  Philip.  3.  doth 
count  all  things  to  be  but  lofs  and  dung.andcaft  as 
it  were,  all  over  board,  that  he  may  win  Chrift, 
and  be  round  in  him.  Many  find  it  no  difficult 
bufmefs  to  reft  on  Chrift  only,  and  to  keep  out 
other  things  from  being  joined  with  him,  and 
never  once  fufpect  themfelves  in  this  by^  any 
thing  ;  but  the  believer  (as  I  juft  now'faid) 
hath  here  an  exercife  and  difficulty  to  get  Chrift 
alone  refted  on,  fo  that  nothing  elfe  be  in  the 
lead  refted  on,  becaufe  he  knows  nothing  elfe 
to  be  a  lure  foundation,  and  becaufe  he  knows 
that  it's  natural  to  him  to  reft  on  other  things 
befide  Chrift.  (3.)  The  t^Jfcbeliever  is  taken 
Up,  not  only  to  have  a  fure  ground  to  build  on, 
but  alfo  to  have  his  own  gripping  at,  and  build- 
ing on  that  ground,  made  fure  :  It's  his  exercife 
to  have  it  out  of  queftion,  that  his  faith  is  true 
faith,  and  not  prefumption  or  guefling  ;  to  have 
the  grace  of  faith  actually  and  really  taking  ho'd 
of,  or  apprehending  Chrift  :  Whereas  another 
that  prefumeth,  and  hath  only  an  opinion,  or 
conje&ure,  in  place  of  faith  ;  as  he  is  in  his  own 
opinion  e  fi'y  brought  to  Chrift,  fo  he  finds  it 
eafy  to  exerciie  believing  en  him;  he  will,  ic 
ipay  be,  grant  that  he  cannot  ian&ify  the  fab- 
bath-day,  and  yet  he  can  believe,  as  if  believing 
were  lefs  difficult  than  to  fa  notify  the  fibbath  : 
So  many  will  grant,  that  they  cannot  pray,  and 
therefore  do  decline  the  worfhipping  of  God  in 
their  families  ;  who  yet  will  confidently  fay, 
they  can  beiieve,  and  that  they  do  believe  al- 
ways, as  if  believing  were  lefs  difficult  than  to 
pray  for  a  quarter,or  halfaquarter  of  an  hour  : 
out,  where  folid  faith  is,  the  exerciie  of  it  is  a 
difficult  thing  ;  and  the  perlon  that  hath  it,  hath 
a  holy  jealouly  of  it ;  and  the  experience  of  many 
others,  and  of  himfelf,  fo metime  telling  him, 
that  he  may  be  miftaken,  he;  is  often  trying  it, 
and  doth  not.  nay,  he  dare  not  trull  much  to  it, 
and  is  put  often  with  th  t  man  fpoken  of^  Mark 
9.  to  cry,  and  fometimes  with  tears,  Lord,  I 
believe,   help  mj  unbelief  :    He  dare  not  truft 


)urle 


Verfe   n» 

much  to  his  own  grip,and  therefore  bath  recourfe 
to  Chrift  to  get  it  fickered,  and  to  have  him  ta- 
king and  keeping  the  grip  of  his  grip,  as  it  was 
with  the  apotrJe,P£/7.3.i2.  (4.JWhen  believers 
have  he  taken  themfelves  to  Chrift,  they  have  a 
new  exerciie,  to  know  that.it  is  fo  indeed.  It's 
not  only  an  exercife  to  them  h  w  to  grou  id  their 
faith  right,  how  to  quit  all  otiur  things,  ar.d  to 
betake  themfelvt  stoChiift  on!)  .  ?nd  to  caft  their 
burden  on  him-  bui  it's  an  exercife  to  them. to  be 
clear  that  it'sCb.  ft  indeed  that  they  reft  on,  or 
to  be  .clear  that  they  bare. refted  on  him.  It's  no 
good  token,  when  fcks  are  foon  fatisficd  w:th 
their  believing, and  ncv^r  ru!  it  to  tlv  trial;  and 
this  is  it  that  makes  many  6o  on  gueiling.  all  they 
come  to  death,  which  makes  a  divorce  b  twite 
them  and  their  fanciedfaith,  and  dijeoVers  it  to 
be  but  a  delufion  :  Whereas  it  is  believers  work, 
to  try  whether  they  have,  and  to  know  that  they 
have  believed,  which  they  win  not  foon  to  know; 
and  the  reafon  is,  becaufe  the  lenle  of  fin,  the 
apprehenflon  of  wrath,  and  their  love  to -God, 
and  to  Chrift  the  Mediator,  with  their  deiire  to 
enjoy  him,  fuflfer  them  not  to  be  quiet  till  they 
be  lieker.  We  may  fee  all  the  lour  together,  VhiU 
3. 7, 8, 9,  10.  where  the  apoftle,  fpeaking  of  his 
cafe  when  he  was  a  converted  Chrift  ian,  in  op  po- 
rtion to  what  it  was  when  he  was  a  Pharifee^rxi, 
thought  himfelf  to  be  very  well,  and  a  ftrong  be- 
liever,faith,  What  things  were  gain  to  me,  I  coun- 
ted lofs  for  Chrift :  Tea  doubtlefs  1  count  all  things 
to  be  but  lofs  for  the  excellency  of  the  knowledge  of 
Chrift  Jefus  my  Lord,  for  whom  I  have  fufered 
the  lofs  of  all  things  and  do  count  them  but  dung9 
that  I  may  win  Chrift ,  and  be  found  in  him,  not 
having  mine  own  right  eoufnefs,  &c.  The  Object 
he  would  be  at,  is  Chrift ;  the  manner  how, 
is  ,N~ot  having  mine  own  rightecufnefs  ;  the  mean 
through  which,  is  faith  in  him  ;  this  is  it  that 
brings  him  to  union  with  him:  And  then  he 
would  know  experimentally,  that  he  doth  know 
h  m  favingly,al  a  believer  in  him,  by  fencing  the 
power  tf  his  refui reftion  by  having  fellrwftip  in 
his  fufferings,zn&  by  being  made  comformable  to 
bis  death  whereby -he  would  prove, and  make  out, 
to  his  own  quieting  and  confutation,  that  he  is 
indeed  a  believer-  The  believer  is  never  right- 
till  he  be  in  Chrift,  and  it's  his  exercife  to  be 
quite  rid  of  all  other  things,  and  to  reft  upon  hint 
alone  ;  neither  doth  he  reft  here,,  but  he  muft  be 
clear  that  he  is  in  him,  and  that  he  hath  fellow- 
fhipin  his  (ufferings  and  conformity  to  his  eeath: 
This  we  would  recommend  to  you  as  your  maun 
ftudy  as  ever  ye  would  comfortably  evidence  to 
your  felve»,  your  believing  inhim. 

L,  1  SER.MC  " 


•5* 


SERMON    XLVIL 


Ifaiah  1m.  !t.  He  fhallfee  of  the  travel  cf  bis  foul,  and  {hall  be  fatisfed  :  By  his  htcfxoledge  JhaM 
tny  righteous  Servant  juflify  many  ;  for  he  Jhall  bear  their  iniquities* 


THE  bargain  of  redemption  is  a  great  bar- 
gain, and  we  may  lay  that  it  is  a  good 
bargain,  wherein  the  greatetl  things  that  ever 
were  /imagined  are  tranfafted  .*  The  fum 
whereof  is  in  thefe  two,  i.  What  (hall  be  the 
fetisfa&ion  that  mud  be  given  to  the  infinite 
jufti?e  or  G  "} r  Or,what  fhall  be  the  amends  that 
mud  be  made  to  God  for  the  fatisfying  of  bis 
ju  ii-e  <or  the  fins  of  all  the  ele&  ?  And  tfnt 
is  compended  in  thefe  words,:T&e  travel  cf  Cbr  iff  s 
foul.  That  is  the  condition,  or  thefe  are  the 
t^rm3,  on  which  only  the  Lord  Jehovah  will 
Iryft,  (to  (peak  fo)  and  he  will  tryft  on  no 
©ther  terms.  2.  What  lhall  be  the  fatisfaition 
that  the  Mediator  lhall  have  for  all  his  fufFer- 
ings,  artd  foul-travel  ?  And  this  is  fummed  up  in 
•hefe  words,  He  Jhall  fee  cf  the  travel  of  his  foul, 
amd  Jhall  be  fatisjUd  ;  upon  which  two  iiands  the 
covenantof  redemption  :  And  hence  it  is,  that 
all  things  relating  to  the  falvation  of  the  ele&, 
are  fo  ficker  and  firm,  that  there  is  no  pofttbility 
of  the  mi  (giving,  or  failing  of  whatever  is  here 
fcranfacl-ed  upon. 

We  have  fpoken  fomewhat  of  the  price,  which 
the  Son,  the  Mediator,  was  to  give ;  and  of  the 
ibul-travel  which  he  underwent  in  the  paying 
©f  it :  We  lhall  now  fpeak  of  the  words,  as  they 
hold  out  the  promifes  made  to  theMtdiator;and 
it's  twofold,  \Ji,  He  Jhall  fee  of  the  travel  of  his 
foul :  Which  words  being  an  explication  of  the 
former,  and  looking  aHo  to  theie  which  follow, 
there  is  a  word  to  be  (applied,  which  will  take 
in  both,  and  it  is  fruit,  He  Jhall  fee  the  fruit  of 
the  travel  of  his  foul  ;  that  is,  He  cannot  but 
have  a  feed,  and  a  numerous  offspring-,  becaufe 
of  his  foul-travc!r in  bringing t'rtem  forth:  And 
to  frhe  promife,in  this  refpeft,  (hews  the  certain- 
ly of  the  erFe&,  that  is,  that  he  fliail  moil  cer- 
tainly bring  forth  in  his  travelling.  The  2d  pro- 
-Hjife  is>  That  he  Jha.il  fee  the  fruit  of  his  foul- 
«ravel,or  his  feed  :  It's- much  to  have  a  feed,  hut 
it's  more  to  feent ;  it's  not  c  nly  this,  that  Chrift 
ihall  have  a  numerous  iflue,  hut  that  he  fhall 
•ut-live  death,  to  lee  andovcr-fce,and  be  a  Tu- 
tor to- them,  tho'  by  his  death  he  purchafe  life  to 
them. 

We  fhall  from  the  firft  promifetake  two  6b- 
•fcrrations.;  the  if}  is  this,  'That  oar  Lord  Jefusy 
*>2f  Sbfuferin^ and  foul- travel*.  kail  certainly 


c  attain  the  fruit  he  aims  at  in  it;  his  death  and 
c  fufferings  fhall  not  be  fruitlcfs,  but  fhall  certain- 
c  \y  have  the  intended  fruit.'  v\  bat-ever  we  take 
the  fruit  to  be,  whether  we  take  it  out  of  the 
former  words,it"s  a  feed  that  he  Jhall  fee,  or  have; 
or  whether  we  take  it  out  of  the  rollowing  words, 
it's  the  juflifying  of  many  ;  both  thefe  pome  to 
the  fame  thing,  and  it  lhall  certainly  come  to 
pafs,  and  be  made  effc&ual  in  the  up-fhot  of  it  j 
as  the  Lord  himfelf  faith,  Jt,bn  12.24.  Except  a 
c?rn  of  wheat  fall  into  the  ground  and  die,  it  a- 
bidetb  alone  ;  but  if  it  die,  it  hringetb  forth 
much  fruit  1  Where  he  compares  his  own  death 
to  the  lowing  of  feed,  winch,  whtn  fown,  doth 
rot,  and  then  fprings  up,  and  hath  fruit ;  So 
(as  if  he  had  faid)  my  death  ihall  be  a  feed, 
or  feed-time,  whereon  abundant  fruit  lhall  -fol- 
low, for  the  good  and  falvation  of  many.  This 
do&rine  fuppofes,  \fi,  That  our  Lord  Jcfus  had 
arefpe&,  in  the  lading  down  of  his  life,  to  the 
falvation  of  his4»i  ele<ft  people  ;  or  thus, 
That  our  Lord  Jefus,  in  the  laying  down  of  his 
life,  had  a  defi^n  and  purpofe  to  fave  the  ele&, 
as  often  he  faith,  /  lay  down  my  life  for  m) >  foe ep ; 
and  here  they  are  called  a  Seedy  znd-Fruit,  and 
fu„h  as  are  jujjifed  in  due  time.  2.Tbat  this  pur- 
pofe fhould  by  his  iufFerings  be  certainly  made 
effectual;  this  being  the  Father's  promife  to  him* 
He  Jhall  fee  bis  feed,ox  the  travel  of  his  foul, and 
fballbe  fatisfied ,it  cannot  be  frultrated.  And  we 
may  further  confirm  it  from  thefe  grounds,  u 
Becaufe  it  is  a  covenanted  and  tranlacted  bufi- 
nefs  betwixt  the  Father  and  the  Son,  and  is  here 
promifed  :  If  therefore  there  cannot  be  a  failing 
of  the  tranfa&ion  and  bargain,  it  mufl  certain- 
ly have  the  full  effedY.  2.  Becaufe  the  Mediator 
— "fcath  faithfully  fulfilled  his  part  of  the  covenant; 
and  if  he  hath  been  fo  faithful  on  his  fide,  then 
Jehovah  on  the  other  fide  of  the  covenant,  who 
hath  in  it  promifed  fatisfa£tion  to  him  for  the 
travel  of  his  foul,  cannot  but  perform  his  part 
alfo  :  The  Mediator  performed  his  part,even  till 
it  came  to  thefe  fweet  words,  uttered  by  him  • 
©n  the  crofs3/f  is  finijhed;  and  therefore,as  Ifaid, 
the  other  part,  that  He  Jbull  fee  the  fruit  cf  bi> 
foul-travel,  mud  alfo  be  performed.  j.It's  alfo 
clear  from  the  end  and  defign  of  the  covenant 
of  redemption  betwixt  the  Father  and  the  Son -9 


5erm.  47.  m    #       Jfatab  <3- 

and  of  Chrift's  laying  down  Viis  life,  which  was 
to  bring  about  life  unto,  and  to  make  it  forth- 
coming for  all  them  that  the  Father  had  given 
him  *,  and  to,  and  for  no  more ;  nor  to,  and  for 
no  fewer  :  Therefore  he  faith,  All  that  the  Fa- 
ther batb given  me,  foall  come  unto  me  \  and,  / 
five  them  eternal  Iije>  and  will  raije  them  up  at 
the  laft  day.  Now,  this  being  the  end  or  the  co- 
venantjand  of  Chrift's  death, and  the  mean  where- 
by the  glory  of  grace  is  manifefted,  that  life 
tri^ht  not  only  be  purchafcd  to  the  ele&,  but  al- 
io a&ually  conferred  on  them  according  to  the \  a- 
tht  r's  and  the  Mediator's  defign  in  the  covenant; 
Chrift  Jefus  cannot  but  have  the  promife  made 
good  unto  him,  there  being  an  engagement  of, 
and  on  the  God-head  (to  lpeak  aftxr  the  manner 
of  men),asto  the  reality,  certainty  and  fuccefs 
©f  the  performance,  and  for  making  out  this 
promiie  to  the  Mediator. 

i  he  1  ft  Ufe  ferves  for  inftrue"ting  and  clear- 
ing of  us  in  leveral  things  controverted  by  un- 
found  men  r  For  if  this  be  a  truth,  that  our 
Lord's  lufferings  and  foul-travel  cannot  but  have 
fruit,  and  the  fruit  that  he  aim-d  at  thertin; 
then,  i.Thcre  is  a  dehni*te,particular  and  certain 
fiumber  elected,  to  partake  of  the  benefit  of 
Chrift's  fu/Ferings  ;  becaule  tfiere  is  only  fuch  a 
particular  number  that  is  given  to  Chrift  to  be 
redeemed  by  h;m-  and  that  do  actually  partake 
of  the  benefit  of  his  fufFerings,  which  cannot 
fail.  2-  That  Chrift's  fufferin^s  are  not  intended 
'as  a  price  and  fatisf action  for  the  fins  of  al!  and 
every  one  5  for  Co  he  fhould  not  fee  the  fruit  of 
the  travel  of  h's  foul,  but  lhould  in  a  great  part 
fciifs  and  lofe  it,  if  he  had  intended  that  the 
travel  of  his  iou1  lhould  have  been  undergone 
for  Judas,  as  well  asfor  Peter,  3.  There  is  here 
a  grcund  for  the  Certainty  and  efficacy  of  the 
grice  of  Gad  in  converting  elect  iinners  :  For 
Chriii  Jefus.  cannotfiofe  thefe  who  are  commit- 
ted to  him  td  be  redeemed,  more  than  he  can 
lole  th:j  fruit  of  his  iurFerings  ;  then  lure  faith 
is  not  ''eft  pendu'ous  on  tmn's  free-will,  but  it  is 
put  cut  of  .question,  as  to  all  his  own,  through 
his  undertaking  :  As  he  faith*  that  Iv"<  man 
canome  to  me,  except  toe  Father  draw  h.m\- 
fo  tse  faith,  Thefe  that  are  given  me,  Jl.all 
and  muft  a  me  to  me  ;  there  is  a  putt,  or  a 
powenul  draii  hr  of  the  Spirit  of'God,  which 
is  nothing  elie  but  the  efficacy  of  his  grace, 
.by  which  this  is  made  in  mftrably  fure,  and 
not  left  contingent.  4.  See  here-  the  truth  of 
the  perleverance  of  the  elt-ft  and  regenerate 
faints,  who  are  appointed  to  be  the  fruit  of 
his  foul-travel,  and  a  (anstadion  to  him 
%  the  fame  ;  for  if  they  ihouid  fail,  and    not 


Verreii.  *<$f 

ntrirvere  to  the  end,  the  pfofhife  made  to  the 
Jvudiator  lhould  be  caft  loofe,  and  not  benecefla* 
nly  performed  and  fulfilled.  5.  i^ee  here  how 
the  talvation  of  eleft'  iinners  depends  on  the  en« 
gagement  betwixt  God  and  the  Mediator  :  Their 
redemption  depends  on  his  paying  of  the  price, 
and  their  attaining  the  benefit  of  it  depends  o» 
God's  engagement  to  the  Mediator  •,  thertfere 
we  are  faid,  1  Pet.  1.  to  be  keeped  by  the  power 
of  God  through  jaithunto  falvation-  It  lcrve© 
withal  to  clear  the  ibvereignty  o;  Cod,  and  the* 
freenefs  of  his  grace,  when  iinners  cannot  pre- 
tend to  have  any  hand  in  the  work,  to  mar  the 
beauty  and  efficacy  of  grace  that  ihine  therein. 
Ufe  2d.  There  is  here,   1.  Something  for  the 

*  encouragement  of  fuch  as  would  fain  believe  in 
Chrifr.  And, 2.  Somewhat  for  comfort  to,  and 
for  confirmation  of  thtm.  who  have  betakek 
thunfeives  by  faith  to  Chrift.  3  It  lerves  with- 
al to  encourage  them  who  would  be  at  believing, 
and  find  difficulty  in  the  way,  while  they  are 
breathing  after  him  :  It's  certainly  promifea.thafr 
Hejhallbaveafeed,  and  flail  fee  cj  the  jruiC 
of  the  travel  cf  his  fdul  ;  fuch  therefore  may 
expect,  that  they  ihall  come  fpeed,  who  would 
fain  be  at  .that  which'  is  the  fulfilling  of  God's 
engagement  to  the  Mediator  ;  for  it  was  tranf- 
aef  ed  in  the  covenant  of  redemption,  that  hie 
iurFerings  lhould  be  for  the  good  of  elect  fin- 
nefs,  and  that  the  Father  fhould  make  applica- 
tion of  his  purchaie  made  thereby  to  them.  I 
fay,  it  ferves  to  comfort,  encourage  .and  con- 
firm fuch  as  are  fled  to  Chrift,  and  find  their 
own  difficulty  how  to  win  through  ;    for  they 

,  have  a  good  Cautioner  to  make  out  their  faith, 
and  what  concerns  their  falvation:  God's  pro- 

.  mife  to  the  Mediator  ihall  not  be  for  nought, 
nor  in  vain,  but  ihall  have  its  accomplishment. 
If  poor  iinners  were  left  to  their  own  guiding, 
the  bargain  fhould  never  take  effect,  rior  be  made 
out ;  but  it  may  encourage,  and  comfort  the 
poor  believer,  tho'  it  fhould  alfo  humble  him, 
that  the  bufinefs  is  put  in  another  and  better 
hand  than  his  own  :  This  hath  ftrengthned  the 
wavering  hearts  of  many  believers  before,  that* 
both  fides  of  the  covenant,  as  to  their  forth- 
•coming  and  performance,  depend  on  the  Father, 
and  on  thefr  ediator*,  the  Mediator  undertaking 
the  payment  of  their  debt,  and  the  Lord  Jeho- 
vah undertaking  to  draw  them  in  to  the  Media- 
tor, and  by  his  power  to  bear  them  through, 
till  they  get  all  that  the  Mediator  hath  purcha- 
ied  for  them,  conferred  on  theai'. 

2^/y,Obfcrve,'That  all  the  benefits  and  ad van- 

*  ta&es,that  any  have  ever  gotttn^r  Ihall  get, that 

'     L  1  8  *  lcajl 


H%  Ifdldb  ft* 

«  lead  to  life  eternal,  and  which  concur  to  pro- 

*  move  the  work  of  their  l'alvation,  are  the  fruits 

*  of  ChriiVs  pucrhaie,  by  his  foul-travel. '  Is  a 
/Inner  brought  to  believe  ?  It's  a  fruit  of  his  fair. 
fering  ;  Is  a  iinner  glorified  r  it's  the  fruit  of  the 
fame  :  And  therefore,  when  in  the  one  word  it  is 
faid,  He  Jliall  fee  bis  feed  \  It's  faid  in  the  next 
word,  He  Jhall  jee  of  the  fruit  of  the  travel  vf 
bis  foul  \  to  ihew  that  a  foul's  engaging  to  Chrift 
by  faith,  whereby  thtr  perfon  becomes  one  of  his 
feed,  £ows  from  his  mfTerings,  and  is  a  fruit  of 
the  travel  of  his  foul,  as  it  is,  i  Clr.  5.  ult.  He 
vxts  made  fin  for  us-  wb.  knew  119  fin.  that  we 
might  be  made  the  rigbteoufnejs  0}  G 'd  through 
him  or  in  him  ;  wh  re  our  rig'ote.ufnefs,  and  « 
what  conduces  to  our  juIHfieatiori  is  derived 
from  his  being  made  fin,  or  a  Sin-offering  for  us  : 
And  Ga i  3. 1 3.  it's  fairi.that  Chrifl  hath  redeemed 
us  from  the  curfe  oj  the  law>  being  made  a  curfe 
for  us.tbatfbe  blejfing  of  Abraham  might  come  en 
mG  entile j,  whatever  is  comprehended  under  that 
bulling  as  taking  in  both  the  end  and  means  by 
which  we  come  by  inflows  from  his  being  a  curfe 
for  as,  and  from  his  being  brought  under  fad 
fuflfering,  and  fore  foul-travel  for  us.  In  this 
Doftrine  ye  would  confider  fomething  for  clear- 
ing of  it,  or  rather  take  the  doctrine  it  felf  fe- 
veral  ways,  and  it  will  help  to  clear  it  felf.  (1.) 
Then,  when  we  fpeak  of  the  fruit  of  ChriiVs 
fuffvrings,  we  mean,  not  only  that  our  juftili- 
cation,  the  pardon  of  our  fins,  and  our  entry 
into  heaven,  are  fruits  of  it  ;  but  that  our  be- 
lieving, repentance,  holinefs,  and  every  thing 
that  leads  thereunto,  are  fruits  of  it  alio  :  There- 
fore it's  promifed  toChritt.,PfzLiio*l>Tby  people. 
Jhall  be  willing  in  the  day  of  thy  power* 
And  that  thefe  that  are  given  to  Chrift  Hull 
come, is  a  promife  ;  as  well  as  it's  a  promife,  that 
thefe  that  come  fhall  be  juftiried  :  And  the  one 
follows  upon  ChriiVs  engaging,  and  performing 
of  the  engagement,  as  well  as  the  other.  (2.)lf  we 
take  the  do&rine  thus,  That  there  is  nothing, 
that  a  iinner  gets,  that  leads  to  life  and  falva- 
tion,  but  it's  a  fruit  of  Chrift's  purchafe ;  we 
get  neither  repentance,  nor  faith,  nor  holi- 
neis.  nor  any  other  fuch  thing,  but  on  the  ac- , 
count  of  ChriiVs  fatistaetion.  Or,  (3.)  Take  it 
thus,  Whatever  is  needful  for  compleating  of 
them  that  are  Chrift's  feed,  whom  he  hath  pur- 
chafed,  whatever  they  want  or  (land  in  need 
of,  whether  righteoufnefs,  holinefs,  repentance, 
faith,  hope,  &c.  all, are  purchafed  by  him, 
and  are  the  fruits  of  his  death  and  foul  travel ; 
this  riieth  clearly  from  the  words,  He  Jhall 
fee  of  the  fru  t  of  the  travel  of  his  fouly  That 
it,  He  ftajl  fee  iinuers  believing  on  him,  and 


Verfe  n.  Serm.  47. 

repenting  for  /In,  as  well  as  he  fhall  ice  them 
glorified  :  Which  will  be  clear,  ii'  we  confider 
thele  two  reafons,  1.  The  nature  of  the  cove- 
nant, wherein  all  the  promiies  concerning  finn.rs  " 
falvation  are  comprehended  :  There  being  but 
one  covenant  of  recemption,  and  that  being  a 
promife  or  thiscovenanty  to  circumeije  the  oeart 
tol.ve  Gcd,  and  to  write  bis  law  in  it>  as  well 
as  to  pardon  fin  ;  and  all  the  promifes  of  the  co- 
venant depending  on  ChriiVs  ilipu  ation,  and 
thele  things  in  the  prom i ft s  flowing  from  the 
covenant  betwixt  God  and  the  Mediator  ;  iin- 
ners  can  have  no  right  to  an>  thing  that  is  pro- 
mised, but  by.  a  covenant  5  ne  ther  can  they 
have  any  acceis  to  them,  but  through  Chrift's 
furferrng.  2.  it's  clear  from  the  end  of  the  co- 
venant, that  whatever  finners  itand  in  need  of, 
they  mull  be  in  Chrift's  common  for  it :  iSow  if 
we  had  faith,  oa  repentance,  or  any  other  grace, 
from  our  felves,or  on  our  own  account,wc  fhould 
not  be  in  his  debt  or  common  for  all  that  we 
need,as  indeed  weare,according  to  that,  1  CV.w 
30, 31. He  is  made  of  God  unto  usyWifdom,  to  be 
our  Guide  and  -Teacher  ;  Right ecufnefsyto  be  our 
Juitifier,  and  the  meritorious  caufe  of  it ;  Santli- 
f  cation,  to  be  the  \tyorker  and  the  Procurer  or  it ; 
and  in  a  wrord,  compleat  Redemption  :  And  this 
is  fubjoined  as  the  reafon  of  all,  That  be  that 
glories,  or  rejoices,  may  glory ,  or  repice  in  the 
Lord  ;  that  is,  whether  there  be  a  looking  to 
faith  or  repentance,  or  any  other  grace,  there  ' 
may  be  no  caufe  to  be  vain  or  proud  of  it,  but 
that  knowing  thefe  to  be"  from  Chrift,  and  rruits 
of  his  purchafe^  all  the  praifc  of  them  may  be: 
to  him  alone. 

The  Ufeot  this  is  large  ;  it  fpeaks  fomething 
more 'generally  to  them  that  arc  ftrangers  to 
Chrift,  and  who  think  that  they  would  be  at 
him  ;  and  fomething  to  th-.m  that  are  in  him  5 
and  fomething  to  both.  And  the  \fi  thing  that 
it  Ipeaks  is  this  (which  we  have  often  heard  of9 
but  cannot  hear  of  it  too  oftenj  even  the  great 
and  glad  ridings,  and  v.  ry  good  news,  which 
we  have  to  fpeak  of  through  Jefus  Chrift,  That 
redemption  is  purcnafed  by  him  to  poor  fin- 
ners  ;  and  that  through  him  there  is  accefs  to  • 
life,  and  peace,  and  reconciliation  with  God, 
from  which  through  fin  we  had  fallen,  and  run 
our  fe'.ves  under  a  forfeiture  of,  and  from  " 
which  we  had  been  barred  up  eternally,  exce.pt 
he  had  fuhfer  d  ;  There  was  a  wall  of  feparati- 
on  and  partition  ftanding  betwixt  God  and  usy 
wh i:h  by  his  futferings_  was  demoliihed  and 
broken  down,  and  "thereby  a  door  of  accefs  to 
Godilruck  up, even  thrwgb  tkt  vail  of  bis  fiefn* 

Theft 


Serm.  47.  lfaiah  53, 

Thefe  ihould  be  refreihing  and  frefh  iuws  to 
iis  every  day,  as  indeed  they  would  be,  it  we 
rightly  knew,  and  believed  the  benefit  of  God's 
"fnenoinip,  and  what  were  our  hazard  in  lying 
itil)  in  nature  and  what  was  the  price  that 
Chrift  laid  down,  to  purchale  tor  finners  friend- 
ship with  God,  and  delivery  from  his  curie  \ 
that  it  behoved  to  coft  him  lore  foui-travel, 
crt  any  fpecial  grace  could  be  be  flowed  on  din- 
ners 1  and  that  this  fame  gofpei  that  is  prea-hed 
to  you,  is  a  truit  of  the  travel  of  his  totul;  and 
th,  t,  in  making  the  covenant  of  redemption, 
this  fame  was  a  part  of  the  indenture  (to  fpeak 
la)  that  thee  good  news  might  be  publifhed 
in  "this  fame  place,  ar*d  thefe  glad  tidings  fpo- 
ken  of  among  you.  And  therefore,  2dly,  Put  a 
a  gr.at  pn:e  on  the  means  that  may  further 
.  your  fafvatiofi  \  on  repentance,  faith,  "  hoii- 
neis,  peaec  with  God,  CSV.  for  they  are  the 
fruits  or  a  very,  dear  purchafe,  and  the'refults 
of  a  great  and  lore  conflict,  which  the  Media- 
tor had  with  the  juftice  ot  God,  ere  there  could 
be  accefs  for  a  tinner  to  any  of  them :  There 
was  not  fo  much  paid  to  get  the  world  crea- 
ted, as  was  paid  to  buy  faith,  repentance,  ac- 
cefs to  God,  and  an  entry  to  heaven,  tn  run-a- 
way finners  ;  nothing  was  paid  for  the  one,  but, 
a  mighty  great  price  for  the  other.  And  therefore 
%dlj,  We  would  expoftulate  with  many  of  you, 
how.it  comes  to  pais,  that  ft  think  fo  litt.e  of 
thefe  things  that  Chrifl  hath  purchaled,  and  that 
ye  think  To  little  of  faith  in  him  ;  and  that  fo 
many  of  you  take  a  counterfe  t  for  it,  try  not  if 
you  have  it,  trouble  not  your  felves  tho'  ye  want 
it  :  and  that  other  things  ot  little  valueare  much 
.efteenxd  or,  and  overvalued  by  you.  H  there 
any  thing  comparable  to  that,  which  Chrift  hath 
put  fuch  a  price  on,  that  he  gave  his  own  life 
for  it ;  and  that  God  hath  pur  fuch  a  price  on, 
that  he  promif.d  it  to  Chrift,  as  a  part  of  the  ia- 
tisra&ion  tor  the  travel  of  his  foul?  and  yet 
it's  lightly  valued  by  many,  yea,  by  moft  men 
and  wonr-ii  :  The  day  will  come,  when  ye  will 
think  faith  to  be  of  more  value,  and  will  think 
the  pardon  of  fin,  and  an  intereil  in  Chrrfts 
blood,  to  be  valuable  above  the  whole  world, 
though  ye  had  it,  when  ye  fhall  be  brought  to 
reckon  .with  God  for  the  flighting  thereof.  And 
therefore,  <\thly*  Seeing  this  is  a  truth,  that  e- 
yery  tiling  that  leads  to  life  eterpal.  ts  a  fruit 
of  Chrift's  purchale  ;  take  the  right  way  to  at- 
tain it.  The  exhortation  implies  thefe  two  ;  1. 
That  ye  make  a  right  choice  of,  and  put  a  ju'ft 
Value  on  thefe  things,  that  ye  fhould  chooie 
and  value.  2.  That  ye  take  the  right  way  for 
attaining  of  thefe  ciiin&s.    (i.)  Then,  would  ye 


Verfe.  11.  25* 

know  w hat-is  to  be  valued  and  chofen  ?  It's  cer- 
ta  nly  thefe  things,  that  God. and  the  Media- 
tor efteem  of,  and  that  the  congregation  of  the 
firft-born  cfteein  of:  The  things  that  Chrift 
hach  purchased,  andwrhich  are  the  fruits  of  the 
travel  of  lis  foul,  are  mod  excellent ;  and  there- 
fore, mind,  ftudy,  and  ieek  after  thefe  things-, 
that  may  le^d  your  fouls  in  to  life  eternal  j 
feek  after  faith  and  repentance,  to  have  your 
peace  made  with  God,  to  have  the  heart  pu- 
rified, to  be  of  a  meek  and  quiet  fpirit,  which 
im  the  fight  of  Cod  are  of  grest  price,  as  the 
apoftie  Fettr  fpeaks  :  to  have  pardon  of  fin,  and 
"-hot  me  Is,  for  adorning  the  gofpei  of  God  *,  and 
to  have  glory,  that  ye  may  lee  Goa  and  enjoy 
him  :  f  hefe  things  are  the  beft  things,  this  is* 
undoubtedly  the  better  j>attitobicb  will  never  be 
taken  from  them,  whole  choice  thro'  grace  it  is. 
God  will  give  great  eftates,  countries  and  king- 
doms in  the  world,  to  men,  to  whom  he  will  noC 
give  fo  much  faith  as  is  like  a  grain  of  muftard- 
feed,  nor  a  drahm  of  true  holinefs,  becaufe  he 
thinks  much  lefs  of  the  one  than  of  the  other, 
and  becaufe  the  one  is  not  lo  like  God,  nor  will 
it  have  fuch  abiding  fruit  as  the  other*  - 

(2O  What  way  may  folk  win  to  make  this 
choice,  and  to  attain  thefe  bell  and  moft  valu- 
able things  ?  No  other  way,  but  that  which  this 
do&rine  holds  out :  If  all  things  that  lead  to 
life  and  falvation  be  fruits  of  Chrift's  purchafe, 
then  fure  it  is  by  vertue  of  Chrift's  purchafe 
alone,  that  ye  muft  come  by  them  *,  pardon  o£ 
fin  comes  by  the  bood  of  Iprinkling  ;  peace 
with  God,  grace,  and  more  grace,  the  exercife 
of  grace,  and  growth  in  holinefs,  faith  in  all 
its  exerciies  and  advances,  and  every  other 
grace,  comes  by  his  lufFerings ;  as  alfo  doth 
glory,  becaufe  he  hath  purcbafed  thefe  graces 
of  the  Spirit,  as  well  as  pardon  of  fin,  and  hea- 
ven. Often  Chrift  is  miskent,and  paifed  by  here; 
many  think  that  they  fhall  obtain  pardon  of  fin, 
and  go  to  heaven,  without  him;  others,  tho° 
they  will  not  own  that,  yet  fall  in  the  fecond, 
and  would  make  ufe  of  him  for  pardon  of  fin, 
and  for  paying  of  their  debt,  if  they  could  re-  - 
pent  and  believe  in  him  ;  but  till  they  find  thefe 
in  themfelves,  they  skar  to  come  unto  him  s  ~ 
Whereas  the  finner  that  is  convinced  of  fin,  and 
of  his  hazard,  would  lay  down  this  as  the  firifc 
ftfp  of  his  way  in  coming  to  Chrift,  Any  re- 
pentance, and  believing,  and  the  making  of  the 
heart  willing  to  clofe  with,  and  to  cleave  to  binV 
is  the  fruit  of  Chrift's  purchafe,  and  !  muft  be  * 
in  his  common  for  it,  for  tliere  is  no  other  pof- 
iibie  way  to  get  it.     The  firfl;  airth  (tofpeak  fo)  - 

that. 


t6o  ffaiah  ^3. 

that  a  wakned  and  fenfible    finner   ihould  look 

unto  for  pardon  and  peace,  for  repentance,  faith 

and  all  th/ngs,  would  bqto  Chrift,  and    his  mf- 

ferings,  whence  all  tbele  come.     Sinners  at  firft 

are  difpofed  to  taltfetoo  far  a  look,  and  Po  mi- 

ftake  in  the  order  of  things  ;     therefore,  when 

the  fenfc   of    fin  pinches  them,    and  they  fet 

about  to  believe,  and   find  that  their  hearts  are 

very  averPe  from  be'icving,  and  can  hardly  be 

brought  to  it,  then  they  are  fainted,  when  they 

confider,  and  find,  that,  if  it  flood  but  on  this, 

even  to  con  Pent  -to"  take  Chrift,  they  cannot  do  it : 

But  then,  and  in  that  caPe,  the  Lord  minds  that 

they  fhoulo^be  much  in   his  common,  for  faith, 

and  repentance,  and  for  a  loft  and  tender  heart, 

and  that  they  fhou'd  Peek    thefe  from  him,  as 

Weil  as  pardon  of  fin,  confidering  that  all   this 

is  Chrift's  purchafe,   and  that  ther^  is  a  poflibi- 

bility  to  win  to  it  this  way,  when,  they  can  win 

to  it  no  other  way  ;  if  ye  would  take  this  way, 

.  even  to -eye  and  look  to  Chriit   as  the   Author 

and    Hnifher  of  faith,  and    be  in   his  common 

for  it,  through  his  grace  it  fhould  go  better  with 

you  :  This  h  it  which  the  apoflle  hath,  Heb.  12. 

where  he   calls,  to  lay  afide  every  weight.'  *,,id 

the  fin  that   eafily  befets    us,    and  to  run  the 

race  with  patience  that  is  fet  bef  re  us  ;  and   if. 

it  Ihould  be  laid,  How  fhall  that  be  done'  even  by 

looking  unto  Jefus  the  Author  and  Hnifher  of  our 

faith  ;  and  then  follows,  Who  for  the  joy  that  was 

fet  bef  re  him,  endured  the  crofs,  and  defpifed 

the  Jhame-,  thus  leading  folk  into  his  fufferings, 

as  thePolid  foundation  of  their  faith. 

Ufe  2.     See    here  ground    for    quafhing  the 
natural  pride  that  is  amongft  men  and  women, 
as  to   Ppiritual  things:  How  fo  ?  where  is  the 
ground  for  this?  Here  it  is,hecauPe  all  is  Chrift's 
purchaPe- *,  which  may  alPo  give  a  check  to  the'e,  • 
vho,    becauPe  they  have  nothing  in  themPelves, 
think  not  that  they  fhall  come  Ppeed  upon  this 
ground  ;  as  it  doth  to  the'Pe  others,  who  have 
gotten  Pomething,     and  are   proud  of  it.     To 
clear   it    a  little,  we  wou4d  confider,  that  there 
13  a  pride  in  folk,  ere  they  come  to  Chr^l,  they 
cannot  well  endure   to  be  in   Chrid's  debt  for 
every  thing  ;  they  will  take  pardon  of  fin  from 
him,     but   they  would    have   faith  and  repen- 
tance   of  themPelves,  as    Pome  money    in  their 
purfe  to  bring  with  them  to    him,  that    they 
may  buy  it:  But  where  will  you,  I   pray,  get 
faith,    or   repentance, '  if    not  from  him?    are 
they  not  his  gifts,  and  fruits  of  his  purchaPe? 
Which,  if  it  were  well  confidered,  there  would 
be   no  accePs  to  the  proud  reaPonings   of  unb  - 
Ktf ;  Dare  ye  fay  but  th'ePe  things  are  the  fruits 


VerPe  11.  Serm.  4.7.' 

of  Chrift's  Puffings,  and  hi?  gifts  ?  and  if  fo, 
nmit  >e  not  be  in  his" common  ror  tlumr"  And 
as  it  li!encethfthe  reaPonings  of  unbelief,  lb  it 
flops  the  mouth  o(  the  finner,  ^nd  humb  es  fi'm 
much  more  than  it  he  bad  thePe  things  in,  or 
from  himfelr,  and  were  only  to  be  in  his  com- 
mon for  righteouPneft  and  judication.  2.  We 
would  confider.  that  thtre  is  often  Pome  pride 
and  conceit  in  them  that  have  faith,  diipofing 
them  to  thmk  themPelves  to  be  better  than  otner 
folks:  But,  if  ye  have  faith,  whence  is  it  ?  or 
who  hath  made  you  to  differ  ?  s  it  net  a  fruit 
of  Chrift's  purchaPe?  and  will  ye  be  vain  or 
conceity  of  that  which  <s  the  rurchafe'of  ano- 
ther? This  is  a  Pp;ritual  poor  pride,  that  iHrks 
in  thenoflrils  of  the  holy  Lord,  lo  to  abufe  hit 
goodnefs,  as  to  bt  proud  becauPe  he  hath  bought 
and  bellowed  that  Which  ye  could  never  have 
procured  nor  attained  your  Pelves:  Jf  then  folks 
have  nothing,  it's  good  to  mind  this,  that  Chriil 
hath  purchased  what  lirncrs  ftind  ;n  need  of, 
and  that  it  may  he  had  in  and  rom  him;  and  if 
folks  have  any  thirg,  they  ihould  not  be  proud 
or  conceity  of  it.  but  mind  that  what  they  have 
is  a  fruit  of  ChrifVs  purchafe,  and  that  therefore 
there  is  no  ground  to  be  p^oudofit. 

The  id  Ufe  Perves  to  ihew  what  great  obliga- 
tion lies  on  finners,  that  get  any  Ipecial   good 
from  God  .^  It's  Chrift  tl    '-  hath  purchaf d  all, 
and  therefore  they.ought    to   improve  all  thae 
they  have  gotten  for  him  wlio  hath  bought*  all; 
as  it  is,    i  Cr.  6.  20  1e  are  net  y cur  own.  ye  are 
bought  with  a  price,  and  therefore  glcrify  God 
in  your     bodies  and  in  your  [pirits,    which  art 
G  d's:  Whatever  ye  have  or  faith,  of  repentance, 
of  holing,  or  ol  ability  to  ferve  and  honour  God    j 
in  your  Ration,  it's  bought w  th  a  price,  and  a 
dear  price;    3nd  therefore  gTor'Ty  God    in  the 
right    ufc-mcking.    and    managing  of   it.     We 
would  think  it  no  little  progrefs  and  advancement 
in  religion,  if  ve  were  brought  to  walk  under  the 
fuitable  imp'reffion  of  your  engagement  to  Chrift, 
as   holding  all  that  ye  have,  and  all  that  lerves 
for  your  through-bearing,  of  him  •,  for  what  do 
we,  or  can- we  do?  It's  Chrift'  that  buys  all,  and 
that  confers  all ;  we  can  do  nothing  of  our  felvet 
but  abuPe  his  purchaPe:  And,  were  it  not   that 
the  fick'-rn-v's   uVd  (lability   of  our  covenanting    ■• 
depends tm  the    firft  coven  mt,  even  the  cove»- 
nant  of   redemption,   tranPadted  betwixt    trefe 
two  rePponPal  .'Parties,  Jehovah  and  the  Media- 
tor, we  would  quite  mar  and  break  all  the  bar- 
gain betwixt  God  and  us,  and  caftall  Ioofe  every 
day,  if  not  every  moment. 

Tht 


Serm.  4^.  J  fat  ah  ??. 

■  The  other  promife*-  is,  Vhat  he  fhall  fee  his 
feed  :  And,  as  we  hinted  beiore,  it's  one  thing, 
to  have  a  feed,  and  another  thing  to  fee  a  feed) 
the  former  promife  looks  to  his  having  of  a  feed, 
and  this  to  his  feeing  or' that  feed:  Whence  Ob- 
fci  ve,  *That  not  on)y  is  there  a  feed  promifed  to 

*  ChriiT,  but  alio  the  feeing  of  a  feed  ;  not  only 
c  fruits,  but  the  improving  and  managing  of 
1  thefe  fruits  :  Or  thus,  That  not  only  is  there  a 

*  feed  promifed  toChrift,  hut  the  overfceing.  of 
'  that  feed  is -alio  promifed.'  He  fhall  have  no 
other  tutor  (to  (peak  fo)  to  leave  his  children  to, 
but  to  himfelr ;  he  (ball  die,  and  ihall  by  his 
death  beget  a  feed,  and  yet  by  his  death  he  fbaH 
become  the  Overfeer  of  that  lame  i'cci,  that  by 
bis  death  is  begotten  :  There  is  much  of  the 
dignity  of  Chrift's  office,  and  of  the  comfort  of 
believers  here,-  that  Jefus  Chrifl:  is  not  only  the 
Procurer  of  our  life,  but  the  "Overfeer  of  it  ; 
hence  is  that  conclufion  of  the  apoftle,  *Heb.  7. 
25.  Wherefore  he  is  able  to  fave  to  the  uttermcj} 
all  that  come  unto  God  by  him,  for  aj 'much  as  he 
lives  for  ever  to  make  intercejfion  for  them  :■  He 
bath  not  only  purchafed  life,  and  many  good 
things  for  believers,  but  he  is  living,  to  make 
the  application  of  his  purchafe  to  them  ;  and 
therefore  is  able  to  lave  to  the  uttermoft  all 
that  come  unto  God  by  him  :  Indeed,  if  he  had 
been  prevailed  over  by  death,  there  might  have 


Verfeli.  2#£ 

been  great  hazard  and  doubt,  if  not  utter  de- 
fpair  of  ever  attaining  his  purchafe,  and  a  great 
crack  (to  fay  fo)  or  breach  in  our  confolation  j 
but  when  he  is  Executor  of  hi*  own  teftament, 
and  by  his  Spirit  makes  the  application,  what 
is,  or  can  be  wanting  ?  We  {hill  fay  no  more, 
but  that.fiere  it  is  clear,  that  we  have  a  living 
Mediator,  as  bimfelf  fa\s,  Rev.  1.  18.  /  wa$ 
dead^  and  am  alive,  and  live  for  evermori  \ 
and  therefore,  iinners,  ftep  forward  to  his  fuf- 
ferings,  and  feek  the  application  of  his  pur-, 
chafe,  fince  he  lives  to  make  it ;  it  will  no  doubt 
be  great  ground  of  challenge  againll  you,  who 
flight  his  fttfFerings,  and  keep  at  a  distance 
from  him,  fince  he  is  alive,  and  fince  what  is 
much  accounted  of  J^r  htm,  even  the  fruit  of  his 
iufFerings,  is  by  you  Cct  at  nought,  who  neglect, 
refufe,  or  defpife  him,  and  the  benefit  of  his 
furferings.  O  what  an  aggravation  of  your  guilt 
will  this  be,  when  is  looking  on,  to  fee  what 
comes  of  the  fruit  of  his  fufferings,  and  foul- 
travsl,  to  be  foun>l  thus  to  flight,  and  in  a  man- 
ner to  affront  him  !  He  knows,  and  takes  notice 
of  the  breathings  of  faith,  where  they  are,  and 
is  well  pleaied  with  them,  and  with  the  leaffc 
mintings  at  it ;  he  knows  alfo,  who  defpife  him, 
and  refufe  to  believe  in  bim,  and  hath  all  put  on 
record.  God  give  us  wifdom  to  make  the  right 
choice. 


SEUMON    XLVIII. 

Ifaiah  Hit.  1 1 .  HefiaBfee  of  the  travel  of  his  foul,  and  fhall  be  fatisfied 
righteous  Servant  )uftify  many ;  for  he  jhall  bear  their  iniquities* 

AS  it  is  a  mod  wonderful  work  that  our 
Lord  Jefus  hath  in  hand,  and  a  mighty 
great  bargain,  that  coft  him  the  travel  of 
bis  foul  :  fo  it  may  be  thought,  that  it  muft 
be  a  very  great  price  that  our  Lord  Jefus  hath 
to  expect,  as  his  fatisfa&ion  for  all  that  fore  la- 
bour and  travel:  This  is  it  that  the  text  holds 
forth,  HeJImU  fee  of  the  fruit  of  the  travel  of  his 
/0#/,which  in  fum  is  this,he  fhall  fee  poor  flnners 
getting  good  of  him,  juftified  by  his  grace,  and 
admitted  to  friendfhip  with  God;  and  that  to 
his  fatisfa&ion,  as  the  words~ibllowing  clear,  he 
Jhall  be  fatisfied,  to  wit,  as  to  that  fruit,  and 
ihall  acquiefce  in  it,  as  his  iatisfa&ion  for  all 
the  travel  of  his  foul. 

We  told  you,  that  there  were  three  things  in 
thefe  words-,  1.  The  price  that  is  called  for 
from  the  Mediator,  in  performing  the  work  of 
redemption,  and  making  reconciliation  betwixt 
®od  and  firmer^  t?  wit,  the  travel  of  his  foul> 


By  his  knowledge  Jhall  m$ 


the  fad  and  fordy  pinching  ilraits  and  preuures 
that  he  was  put  to,  and  brought  undef,  not  onl^- 
in  his  body,  but  alfo  in  his  foul.  2.  The  pro- 
mife  made  to  him,  upon  his  undertaking  and 
and  paying  of  the  price,  he  Jhall  fee  of  the  tra- 
vel of  his  foul,  that  is,  the  fruits  and  effe<5ts  of 
his  foul-travel;  it  fhall  not  be  for  nought,  but  fhall 
certainly  have  fruit,  he  fhall  have  a  numerous 
illue.  3.  There  is  here  holden  forth  the  Medi- 
ator's acquiefcence  in  the  bargain  fo  propofed, 
that  he  undertaking  the  condition    of  laying 

"  all- 


down  his  life,  on  thefe  fame  terms  that  he  fha 
fee  a  feed,  he  requires  no  other  fatisfa&ion,  and 
therefore  he  accepts  of  it,  and  acquiefces  in  it, 
as  the  refult  of  this  defign,  and  jhall  be  fatisfied'* 
Having  fpoken  of  the  former  two,  We  come 
now  to  Cpeakof  the  third\  and  we  may  confider  it 
in  thefe  three  refpe&s,  i.  As  it  looks  to  ChriiYs 
defign,  who  is  like  to  one  that  is  running  a  race, 
and  hath  the  prize  before  him,  and  in  his  eye; 


.262  Jjaiah  S3« 

and  thte  is  implied  here,  that  lie  hathfomething 
before  him,  in  la)  ing  down  his  lite,  whi:h  he 
ihall  not  mil's,  but  mail  reach,  and  be  fatisfied 
in  it:  So  many  are  given  him,  for  whom  he 
enters  Cautioner,  or  on  condition  that  his  righ- 
teoulhefs  ihall  be  made  forth :oming  to  them, 
and  that  none  of  them .  ihall  be  without,  or  want 
it.  2.  As  it  looks  both  to  the  number,  and 
certainty  of  the  effe&s  and  fruits,  in  refpeet  of 
them  that  are  given  to  him  ;  He  Jhall  be  fatis- 
fied, he  ihall  have,  tho*  not  all  men  and  wo- 
men, yet  a  fufficient  number,  even  as  many  as 
ihall  fatisfy  and  content  him;  and  whatever  was 
intended  by  him,  in  the  laying- down  of  his  life, 
he  ihall  want  nothing  of  it,  but  ihall  be  fa- 
tisfied in  it ;  and  thus  !<be  words  are  to  be 
actively  underftood,  to  wit,  of*  God's  a&ual 
performing  of  that  which  ihall  be  fatisfying  to 
the  Mediator.  3.  It  may  be  looked  on  as  the 
effect  and  confluent  following  upon  the  former 
promife;  and  fo  it  is  to  be  underllood  patftvely, 
for  the  delight  that  he  takes  in  the  fruit  of  his 
futiferings,  and  in  the  feeing  of  finners  getting 
the  good  of  them  ;  and  i'o  the  meaning  is,  that 
he  ihall  be  fully  contented,  and  throughly  well 
fatistied  with,  yea,  even  delighted,  and  (to 
fpeak  Co)  comforted  in  this,  for  all  the  travel  of 
his  foul,  when  many  ihall  be  brought  to  believe 
in  him,  and  to  get  good  of  him. 

To  clear  it  further,  we  may  take  the  words  as 
alluding  to  feveral  fimilitudes,  as,  1.  To  that  oC 
hungry  and  thirfty  perfons,  who  arc  faid  to  be 
Fatisfied,  when  their  hunger  and  third  are  remo- 
ved, by  meat  and  drink  ;  which  implies,  that 
Jefus  Chrift,  in  his  purfuing  and  performing 
the  work  of  redemption,  had  a  holy  hunger  and 
thirft,  and  this  his  hunger  and  third  is  fatisfied 
in  their  falvation,  and  what  leadeth  to  it ;  as 
himfelf  faith,  John  4.  32.  (where  he  makes  ule 
of  this  fame  fimilitude)  /  have  meat  to  eat  that 
ye  know  not  of.  2.  It  may  allude  to  a  man's  tak- 
ing pains  in  planting  of  a  vineyard,  or  orchard, 
to  whom  it  is  a  fatisfaftion  when  all  the  trees 
grow,- thrive  well,  and  bear  fruit  ;  and  fo*  the 
meaning  is,  that  our  Lord  Jefus  ihall  be  at  vail 
expence,  and  great  labour  and  pains,  in  making 
finners  to  become  trees  of  righteoujnefs  ;  but 
that  all  thefe  for  whom  he  fuflflred,  and  was  at 
all  this  expence  and  pain,  ihall  hold  fo  well,  and 
he  fo  fruitful  at  length,'  that  he  ihall  be  fully  fa- 
tisfied in  them,  and  think  all  well-beftowed  : 
Or,  3.  We  may  take  it  in  allufion  to  a  woman 
in  travel,  who  is  laid,  John  16.  2\»to  have  for- 
row, while  her  pains  are  upon  her  ;  but  fo  fo-on 
tis  Jbe  is  delivered,  fbe  no  more  remembers  her 
^fonowyfor  joj  that  a  man-child  is  bom  :  And  this 


Vereir.  Sermr  4*. 

iimiltude  is  here  efpectally  alluded  unto  ;  there- 
fore our  Lord's  filterings  are  called,  travel ,  be- 
caufe  of  the  p  :ins  that  he  was  put  unto  in  them, 
and  beoaufe  the  end  of  them  was  to  bring  forth 
children,  before  called  his  feed  :  As  if  the*pro- 
phet  had  faid,  Our  Lord  Jefus  ihall  be  put  to 
great  forrow  in  fufering,  but  he  ihall  bring 
forth  ;  arid,  as  a  woman  hath  joy  in  the  man-child 
brought  forth,  fo  ihall  he  nave  more  comfort 
and  delight  in  the  bringing  forth  of  believers, 
than  he  had  forrow  in  the  procuring  of  life  to 
them,  tho'  t  .at  was  very  great. 

From  the  words,  thus  confidered  and  ex- 
plained, take  thele  two  Ob 'ervatijns,  1.  -That 
-  our  Lord  Jefus  is  exceedingly  delighted,  la- 
<'tisfied,  and  well-pleafed  with  poor  finners 
■   making  uie,  and   getting  good  of  his  (uter- 

*  ing  :    it's    a-  thing-  mott   fatisiying,  and  well- 

*  pleaiing  to  him.  2.  That  feeing  our  Lord 
'  Jems  is  Co  well  pleafed  with  finners  making 

*  uie  of  him,  there  is  all  equ^tv  and  reafon  for 

*  it,  .that  he  Arnold  have  this  fatisfa&ion.5  And 
this  follows  not  only  on  the  former,  but  clearly 
rifeth  from  the  words  ;  for  this  latistacYian  is  al- 
lowed him  lor  his  foul-travel  t  And  as  it's  juft, 
that  they  that  labour  ihouM  partake  of  their  la- 
bour, and  that  the  hireling  lhould  have  his  hire; 
fo  it's  not  only  fatisfying  to  Chrift,  that  iinners 
get  good  of  him,  but  it's  juil,  he  having  purchaf- 
ed  it  at  lo  dear  a  rate. 

For  the  firft  of  thefe,  That  our  Lord  Jefus  is 
exceedingly  delighted  and  fatisfied  with  finners 
making  ufe,  and  getting  good  of  him  ;  if  there 
were  no  other  fcripture  to  confirm  it,  this  fame 
is  fumcient ;  Would  ye  then  know  what  Chrilt 
aims  at  in  his  fufferings,  what  will  content  and 
fatisfy  him,  as  a  recompence  for  all  his  foul-tra- 
vel P  it's  even. this,  to  fee  of  the  fruit  of  the  tra- 
vel of  his  foul,  to  have  finners  getting  good  of 
him,  and  laved  by  him-;  and  there  is  nothing 
but  this  that  will  latisfy  him  :  It  were  a  great 
matter  to  have  the  faith  °f  this  fettled  and  root- 
ed in  our  hearts  ;  if  we  could  rightly  take  up 
what  he  hath  fufFered,  how  low  he  hath  conde- 
{cended  to  come,  evfn  to  be  a  Man,  and  a  Man 
of  forrews  and -acquainted  with  £rief,  to  be  re- 
proached and  mo  ked,  to  take  on  him  the 
curfe,  and  to  be  in  pain  and  foul  -travel ;  and 
then,  if  we  cou'd  rightly  take  up  what  he  aimed 
at,  and  deiigned  in  all  this,  and  what  he  account- 
ed to  be  a  recompence  to  him  for  it  all  ;  even 
this,  that  when  his  gofpel  is  preached,  fuch 
and  fuch  poor  finners,  under  ha7ard  of  wrath, 
and  challenges  for  fin,  ihould,  through  closing 
with  him,  be  brought  to  anfwer  all  their  chal- 
lenges 


SerrVi.  48.  Jfalah  $3. 

lenges  by  this  \  our  Lord  Jefus  Math  fatisfied 
juftice  for  finners  :  And  when  poor  finner*  are 
under  the  fenfe  of  a  hard  heart,  that  they  fhould 
caft  their  eye  on  the  fame  ground  for  a  remedy 
of  that  fpiritual  malady  and  plague,  even  his 
fufFerings,  which  have  purchaled  the  mollify- 
ing of  the  heart,  as  well  as  justification,  and 
{jardon  of  fin  ;  and  when  a  finner  is  difconfo- 
ate  and  dejeAed,  becaule  of  fin  and  divine  dif- 
pleafure,  that  he  fliould  be  cheered  and  com- 
forted in  his  fufFerings  ;  this,  even  this  is  refrefh- 
xng,  and  is  delightfom  to  him  :  We  fay,  it  were 
much  to  get  this  throughly  believed,  that  fin- 
ners are  not  half  fo  fain  to  come  in  under  his 
fufFerings  for  fhelter  and  refrefhing,  as  our  Lord 
Tefus  is  (to  (peak  with  reverence^  to  fee  them 
Sheltered,'  refrefhed  and  thriving  ;  the  very 
mentioning  of  this  ought  to  be  as  marrow  to  the 
boms, 

IJut,  for  further  clearing  of  it,  we  would  fpeak, 
a  word,  1.  To  what  this  delight  and  fatisfa£ion 
is,  2.  To  fome  grounds,  to  confirm  the  truth 
of  it,  that  our  Lord  Jtfus  is  indeed  delighted 
to  fee  poor  finners  coming  to  him,  and  getting 
good  of  nlui.  ^%, 

For  the  iirfi  ot.  thefe,  w?md,  when  we  was 
(peaking  or  thefe  words,  v.  10.  The  pleafure  of 
the  Lord  Jhall  pro/per  in  his  handy  fhew  how  it 
was  a  delightfom  thing  to  Jehovah  :  And  now, 
fpeaking  of  it  from  this  11.  v.  in  reference  to 
the  Mediator,  we  fhall  take  it  up  in  thefe  par- 
ticulars, ifty  There  is  in  our  Lord  Jefus,  not 
only  a  delight  in  finners  getting  good  of  him. 
as  it  is  a  thing  he  calls  for,  and  is  agreeable  to 
his  revealed  will,  and  as  being  required  of  them 
as  their  duty,  in  which  refpett  it's  acceptable 
to  God,  and  cannot  but  be  acceptable  and  well 
pleafing  unto  him  :  Neither^*?/?,  Is  this  delight 
only  in  refpeA  of  the  end  of  his  fufFerings, 
which  were  undergone  to  make  a  way  for,  and 
to  ftrike  open  a  door  to  the  throne  of  grace, 
through  the  vail  which  is  hisflefh,  that  poor  fin- 
ners might  come  to  a  fountain  and  warn,  and 
have  accefs  to  Cod  through  him ;  which  being 
the  end  he  had  before  him  in  his  death,  cannot 
but  be  acceptable  to  God,  becaule  it  was  his 
end  in  giving  of  his  Son  to  die  ;  and  fo  it's  de- 
lightfom to  the  Mediator  :  But  alfo,  3  J/y,  It 
is  fo  in  thefe  two  refpects  further ;  finners  com- 
ing to  him,  refting  on  him,  and  getting  good  of 
him,  is  his  delight,  1.  In  refpeft  of  the  honour 
that  is  done  unto  him;  when  a  finner  believes 
on  him,  he  counts  it  the  putting  of  the  crown 
on  his  head,  as  it  is,  Can.  3.  1 1.  See  alfo,  to  this 
purpofe,  John  «J.  23,  24.  And  tho'  there  could 
nave  beenapoffibility  of  honouring  God  before, 


Verfen.  263 

yet  there  is  no  honouring  of  the  Mediator,  till 
folk  make  ufe  of  his  fufFerings  by  faith  ;  and  it 
is  on  this  ground  that  Chrift  complains,  when 
he  is  not  made  ufe  of:  And  therefore  when  fin- 
ners give  him  credit,  by  committing  the  faving 
of  their  fouls  to  him,  and  by  making  ufe  of  his 
offices  for  that  end,  and  for  his  performing  in 
them  that  wherefore  they  were  appointed,  it 
cannot  but  be  acceptable  and  well  pleafing  to 
him.  2.  In  refpe<ft  of  that  fympathy  that  our 
Lord  Jefus  hath  with  his  own  members  j  for  tho' 
the  Mediator  be  now  glorified  in  heaven,  yet  he 
hath  a  humane  heart  and  afFe&ion  ftill,  tho'  in- 
conceivably glorious,  and  fo  a  kindly  fympthy 
with  them,  and  is  fome  way  afFe&ed  with  both 
their  good  and  their  ill  :  And,  confidering  him 
thus,  he  hath  a  delight  in  the  good  and  welfare 
of  his  people;  and  their  being  delighted  in,  and 
fatisfied  with  him,  proves  a  delight  and 
fatisfa&ion  to  him. 

For  the  next  thing,  to  wit,  the  clearing  and 
confirming  of  it ;  it  might  be  cleared  and  confir- 
med from  many  grounds,  but  we  fhall  only  toucb 
on  fome,  that  may  make  it  out  moft:  convincing* 
ly,  that  it's  moft  delightfom  to  Jefus  Chrift  to 
fee  finners  making  ufe  of  him,  and  getting  good 
of  his  fufFerings:  And  this  his  delight  may  be  . 
drawn  from  eternity,  and  carried  on  to  eterni- 
ty. 1.  In  the  making  of  the  covenant  of  redemp- 
tion,^ was  delightfom  to  him  to  enter  in  it5as  is 
clear,P/*ai.40.  /  delight  to  do  thy  wil!>  0  my  God : 
The  bargain  was  no  fooner  propofed  (if  we  may 
fpeak  fo  to  that  which  is  eternal)  but  heartily  it 
was  doled  with  by  him  ;  and  this  is  confirmed, 
Prov.  8.30,  31.  where  the  fobftantial  Wiidoro 
of  the  Father  is  brought  in,  faying,  Then  I 
was  by  bim>  as  one  brought  up  with  him  ;  and 
I  was  daily  his  delight^  rejoicing  in  the  ha" 
bit  able  parts  of  bis  earthy  and  my  delights 
were  with  the  fens  of  men  :  Our  Lord  Je- 
fus, before  the  world  began,  was  delighted 
in  the  fore-thought  that  fuch  a  thing  was  a 
coming,  that  in  fuch  and  fuch  parts  of  the 
world,  fuch  and  fuch  poor  finners  fheuld  be 
called  by  his  grace,  and  get  good  of  his  fuf- 
ferings ;  as  a  man,  in  a  long  journey  or  voy- 
age, may  be  delighted  in  the  forefight  of  the 
end  of  it,  before  he  come  at  it.  2.  Look  for- 
ward to  his  executing  of  his  office  of  Mediator, 
and  to  his  going  about  the  work  of  redempti- 
on, and  we  will  find  that  he  does  it  with  de- 
light :  Therefore,  fohn  4.  when  he  is  fitting  on 
the  well-fide,  and  is  weary  with  his  journey, 
and  hath  neither  to  eat  nor  to  drink,  he  falleth 
a  preaching  to  a  poor  finful  woman  j  and  when 
M  m  tbc 


254-  rf****  & 

the  difci  pies  would  fain  have  refrefaed  him  with 
that  which  they  had  bought,  he  fays  to  them,  / 
have  meat  to  eat  that  ye  know  not  of;  and  when 
they  begin  to  wonder  what  that  could  be,he  fays 
further  to  them,  It  is  my  meat  to  do  my  Father's 
v>HJyand  to  finijh  bis  worfe.-And  what  was  that  ?  A 
poor  whoriih  woman  is  fpoken  to  by  him,  and 
brought  by  his  fpeaking  to  acknowledge  Mm  to 
.  be  the  Meffiab,  and  to  accept  of  him  as  fuch ;  and 
by  that  bleffed  work,  his  hunger  and  third  were 
fatisfied:  So  Luke  22.  15  he  faith  to  his  dilciples, 
Witbdefire  have  Jdefired  to  eai  thispaffover  with 
you,  before  J  fuffer  :  And^  Luke  12.  50.  J  have  a 
baptifm  to  be  baptised  m'ttb,  and  how  am  Iftrait- 
ned  till  it  be  acomplijhed  ?  Tho'  the  drinking  of 
that  cup  was  terrible  to  him,  and  tho'  mo  :kings 
and  reproaches  were  not  pleafant  in  themfelves  ; 
yet  the  love  that  he  had  to  finners  good,  matte- 
red all  the  bitterrefs  that  was  in  theie,and  made 
tht m  fweet.  3.  There  is  nothing  that  he  more 
complains  of,  nothing  angers  and  grieves  him 
more .  than  when  he  is  not  made  ufe  of.  Te  will 
pot  (faith  h$9$obn  5.)  corns  unto  mejbatye  may 
have  life  ;  to  (hew  that  the  bed.  intertainment 
that  they  could  give  him,  was  to  come  and  get 
life  from  him:  And  it's  told  us,  that  he  was  an- 
gry and  grieved  for  the  peoples  unbelief  and  hard- 
nefs  of  heart  \  yea,  he  weeps  over  them  becaufe  of 
this,  Luke  19.  all  which  prove  the  great  delight 
that' he  had,  and  hath  ltilkin  finners  getting  good 
of  him :  And  Frequently  in  the  Song,  as  Chap  2. 
and  6.  he  isfaid  to  feed  among  the.  lilies;  there 
is  all  his  intertainment  that  he  gets  in  the  world, 
hefeafts.on  the  fruits  or  his.  own  Spirit  in  them 
that  welcome  him.  1  mail  name  but  one  place 
more,  and  that  is,  Ffal.  147.  10, 1 1.  He  delights 
not  in  thefirength  of  a  horfe,  nor  in  the.  legs  of 
a  man,but  in-tbem -that  fear  h)m\  the  following 
words  clear  it  more,  what  it  is  that  delights 
bim,  In  them  that  hepe  in  his  mercy,  that  is,  in 
them  that  draw  in  to  him  by  believing,  he  de- 
lights in  thofe  beyond  all  the  world. 

Ufe  1.  It  were  a  definable  thing  to  be  belie- 
ving this.  Are  there  any  fo  prophane,  but  are 
ready  to  think,  that  if  they  knew  what  would 
pleafe  God,  or  pirift*  they  would  do  it  P  The 
queftion  is  here  anfwered,  that  this  is  pleafing, 
and  only  .pleafing  to  him  ;  if  this  be  wanting, 
there  is  nothing  that  will  pleafe  him,  even  that 
ye  make  ufe  of  Chrift's  fufferings,  and  imploy 
him  in  his  offices,  for  getting  the  good  that  may 
be  had  by  them  :  This  is  it  that  ye  are  called  to, 
.:nd  which  delighteth  him;  and  if  this  be  not, 
tho' ye  would  give  him  thoufands  cf  rams,  and 
ten  thtt finds  cf riven  f  ti!  yea  the. fir li  born  of 
your  body  for  the  fiji  of 'your  fouls ,  it  will  not  fa- 


Verfe  11.  Serm.  4«. 

tishe  him,  nor  be  accepted  ;  becaufe  this  alone 
is  the  fatisfa&ion  that  he  will  have  forhisloul- 
travel. 

I  fhall  a  little  explain  this,  and  then  profecute 
the  ufe  of  it.  Ye  will  ask  then,  What  is  the 
fruit  of  Chrift's  loul-travel  thatfatisfies  him?  I 
aniwer,  That  we  take  in  under  it,  not  only,  1. 
That  ye  ihould  aim  to  be  at  heaven  ;  neither, 
2.  this,  That  ye  be  ierious  in  the  duties  of 
'holinefs,  as  if  there  were  well  pleafing  to  God, 
without  refpe<5t  to  Chrift's  fufferings-,  but  it  is  the 
ufe -making  and'  improving  of  Chrift's  fuffer- 
ings for  attaining  of  theie  :  When  folk  by  this 
mids,  by  this  new  and  living  way,  ftep  for- 
ward to  heaven,  and  feek  to  be  ferious  in  the 
ftudy  of  holinfs  ;  when  they  that  could  not 
waik  in  the  way  of  holinefs,  do  now  walk  in  it, 
leaning  en  toeir  Beloved,  and  ftudy  to  live  by 
faith  in  him  ;  this  is  it  mainly  wherein  his  de- 
light and  fatisfa&ion  doth  ly,  even  when  a  poof 
finner  is  brought  to  make  ufe  of  him  for  peace 
and  reconciliation  with  God,  for  through?- 
bearing  in  al\  called-for  duties,  for  his  confo- 
lation,  and  for  his  admiilion  to  heaven  in  the 
dole  :  And  therefore-they  do  not  only  fail  here, 
who  are  prophai^jKving  fecurely,  never  mind- 
ing heaven,  their  peace  with  God,  nor  the  ftu- 
dy of  holinefs^  neither  only  thefe,  who  caft  the 
law  and  its  reproofs  behind  their  backs  (thefe 
are  lothfom  to  God  and  jefus  Chriftj  but  by 
this,  thele  are  alio  reproved,  that  do  not  im- 
prove the  fufferings  of  Chrift  for  peace  and  re- 
conciliation with  God,  for  righteoufnefs,  and  for 
ftrength,  for  comfort  and  encouragement,  and. 
who  hope  not  in  his,  mercy;  the  reafon  is,  Be- 
caufe, tho'  it  were  poffihle  they  could  make  pro- 
grefs  in  holinefs,  and  attain  to  comfort  and  peace 
that  way,  yet  it  would  not  be  thus  the  fruit  of 
the  travel. of  Chrift's  foul,  he  being  pad  by,  and 
fo  could  not  be  fatisfa&ion  to  him:  But  where  | 
a  poor  finner  fees  that  he  cannot  come  to  God 
of  himfelf,  cannot  make  his  peace,  nor  can  he  I 
•  Walk  in  the  way  of  holinefs,  foasto  pleafe  God,  ; 
and  lb  flees  to  Chrift  for  refuge,  and  makes  ufe 
of  his  purchal'e;  there  lieth  Chrift's  delight,  j 
to  fee  fuch  a  finner  come  and  hide  himfelf  un- 
'  der  the  fhadow  of  his  fufferings:  And  in  this 
~  refpe&j  the  morejiardlya  finner  is  put  at,  it  is 
the  more  fatis.fa&ion  to  him;  that  he  in  his  death 
and  fufferings  be  made  ufe  of,  becaufe,  this  way, 
the  finner's  life  is  more  intirely  trie  benefit  of 
his  fufferings  ;  and  that  fuch  a  perfon  hath  any 
ftrengt.h,  comfort  or  peace,  and  is  admitted  to 
heaven,  it  is  allenarly  through  the  travel  of  fris  | 
{ jul,  which  is  his  great  iatisfaftion. 

AfdJ 


Serm.  4-S-  //a/a*  tf. 

And  therefore  we  would,  idly,  Commend  to 
you,  that  as  ye  would  do  Chrifl  a  favour  (to 
fpeak  To  with  reverence;  and  O  what  a  motive  is 
this  for  vile  finners,  the  dufl  of  his  feet,  to  be 
put  in  a  capacity  to  do  him  a  pleafure!)  endea- 
vour this  efpecially,  that,  as  to  you,  Chrifl:  may 
fee  the  fruit  of  the  travel  of  his  foul,  and  he  fa- 
tisfied,  and  that  all  his  kindnefs  offered  to  you 
may  not  be  fruitless  :  This  is  the  great  hinge  of 
the  gofpel,  as  to  that  which  is  preffed  upon  you; 
and  this  is  the  wonderful  motive  that  is  given  to 
prefs  it,  that  it's  delightfom  to-  Chrifl,  and 
therefore  ye  fliould  believe  on  him  :  It  were 
incouragement  enough  that  it's  profitable  to  your 
ielves;  but  if  ye -had  hearts  of  (lone,  this  fhould. 
move  you  to  it,  that  our  Lord  Jefus  feeks  no 
more  fatisfa&ion  from  you  for  all  his  foul- travel, 
hut  that  ye  make  ufe  of  his  fu/ferings,  that  ye  do 
rot  receive  this  offer  of  his  grace  in  vain,  nor  be 
fruitlefs  under  it.  In  a  word,  we  have  here  laid 
before  us  (and  think  upon  it)  the  moil  wonder- 
fuL,  inconceivable,  and  inex>preffible  Cute  and  re- 
quell  of  him  who  is  the  Creator,  to  us  poor  fin- 
iul  creatures  ;  and  what  is  it  ?  I  have  been  (fays 
he  on  the  matter)  in  fore  travel  and  pain  for  you; 
now,  I  pray  you,  let  it  not  be  for  nought,  let 
me  fee  the  fruit  of  it :  And  (to  fpeak  it  with'  re- 
verence of  fhe  majefly  of  God)  it  would  fay 
this  to  you,  Let  not  our  Lord  Jefus  .rue  of  his 
fu/ferings ;  for  as  many  as  hear  of  this  offer, 
and  do  not  credit  him  with  their  fouls,  they  do 
what  they  can,  to  make  him  repent  that  ever. 
he  became  Man,  and  fuffered  fo  much,  when; 
he  is  thus  fhifted,  and  unkindly  requited  by 
them,  to  whom  he  makes  the  offer  :  And  this 
is  a  very  home  and  urgent  prtffing  of  the  ne- 
ceflity  of  making  ufe  of  him,  when  fuch  an  ar- 
gument is  made  ufe  of;  for  thus  it  flands'with 
you,  and  his  offer  fpeaks  this,  either  make  ufe 
of  Chrifl  and  of  his  foul-travel  for  faving  of 
your  fouls,  that  fo  he  may  be  fatisfied  ;  or  if  ye 
flight  him,  ye  not  only  deflroy  and  caufe  to  pe- 
rifh  your  own  fouls,  but  ye  refufe  to  fatisfy 
Chrifl:  for  his  foul-travel,  and  do  what  in  you 
lies  to  marr  and  defeat  the  end  and  defign  of 
his  fuffcrings  ;  and  is.  not  this  a  great  and 
ftrongly  pufhing  Dilemma  ?  The  refult  of  your 
receiving  or  rejecting  of  Chrifl  will  be  this,  if 
ye  receive  him,  ye  fatisfy  him  ;  if  ye  rejeft 
him,  ye  fay,  ye  are  not  content  that  he  fliould 
be  Satisfied:  And  what  can  be  expe&ed  to  come 
of  it,  when  Chrifl:  fuffered  fo  much,  and  when 
all  that  was  craved  of  you,  was  to  make  ufe  of 
him,  and  when  it  was  told  that  that  would  fatis- 
fy him,  and  yet  that  was  refufed  ?  What  a 
horrible  challenge  will  this  be  in  the  great  day? 


Verfe  it.  ^ 

And  therefore,  to  prefs  this  Ufe  a  little,  we  fhall 
fliew  you  here,  1.  What  it  is  that  we  exhort 
you  to  ;  and,  2.  What  is  the  force  of  this  mo- 
tive, ift,  We  would  commend  to  you  in  gene* 
ral,  that  ye  would  endeavour  the  falvation  of 
your  own  fouls;  this  is  it  he  cries  to  you, 
Prcv.  i.  22.  Hew  long,  ye  fimple  ones,  will  ye 
love  fimplicity ,  and  ye  f corners  delight  in  f corn- 
ing? turn  ye  at  my  reproof,  &cv  He  aims  at  this, 
that  ye  fhould  get)  our  fouls  faved  from  wrath; 
and  this  fhould  not  he  prejudicial,  nor  at  the 
long-run  unfatisfying  to  your  felves,  and  it  will 
be  very  iatisfying  to  him.  2.  It  is  ret  only  to 
aim  at  falvation  fimply,  but  to  aim  at  it  by 
him,  to  aim  at  pardon  of  fin  and  juflifi  cation 
through  his  righteoufnefs  and  fatis  Sa&ion  ;  and 
that  ye  would  bring  no  other  argument  before 
God  to  plead  upon,  for  your  peace  with  him, 
but  this;afld  that  ye  would  aim  at  holinefs, 
as  a  fruit  of  his  death,  He  having  pur  chafed  <t 
peculiar  people  to  himf elf,  to  be\ea\cus  of  good, 
nv.rks,  as  it  is5<  Tit.  2.  14.  and  that  ye  would  aim 
to  do  holy  duties,  by  his  flrengthning  of  you;  and 
that  ye  would  live  by  faith  in  him,  Vs  hich  isyour 
victory  over  the  world,  and  the  very  foul  of  the 
pra&ice  of  all  holy  duties.  And,  3.  That  ye  aim 
to  have  a  comfortable,  refrefhful  and  cheerful  life 
in  him,  and  by  what  is  in  him,as  if  it  were  your 
own,  it  being  legally  yours  by  faith  in  him  ;  to 
be  flopping  your  own  mouth,  as  having  nothing 
in  your  felves  to  boafl  of,  and  as  (I  jufl  now 
faidj  to  be  clearing  and  d-elighting  your  felves 
from  that  which  is  in  him  ;  and  as  it  is  Pfah 
147.  even  to  be  hoping  in  his  mercy*  In  a  word, 
it  is  to  be  fludying  peace  with  God  through 
him,  to  be  fludying  holinefs  in  his  flrength, 
and  to  be  fludying  a  comfortable  and  cheerful 
walk,  through  the  grounds  of  joy  that  are  gi- 
ven you  inhim,whieh  is  very  reafonable.  Would 
ye  then  do  him  a  favour,  and  have  him  deligh- 
ted and  fatisfied,  do  but  this,  give  him  your 
fouls  to  be  faved  by  him,,  in  his  own  way  ;  come 
to  him  fenfible  of  fin,  and  founding  your  peace 
on  him,  tho'  weak  in  your  felves:  yetilrnngin 
him,  onwhom,as  the  mighty  One,  Gcd  hath  laid 
help ;  and  fludying  holinefs  in  his  flrength, 
drawing  vertue  from  him  only,  to  mortify  your 
lulls  ;  that  it  may  be  known  that  Chrifl  hath  di- 
ed, and  is  rifert  again,  becaufe  grace  fhines  in 
fuch  a  perfon  :  And  be  comforted  in  him  ;  He 
that  glorieth,  let  him  glory  in  the  Lord,  having 
given  up  with  creature-comforts  and  confiden- 
ces, with  your  own  gifts,  parts,  duties,  £V.  and 
having  betaken  your  felves  to  the  peace, 
ftrength  and  confolation  that  are  in  a  Media- 
M  m  2  tor, 


*g6  lfaiab  53. 

tor,  and  which  run  through  the  covenant  of 
grace,  and  flow  forth  from  him,  as  the  fountain 
from  whom  all  the  graces  and  comforts  that 
come  to  us  are  derived. .  2dJy,  For  the  force  of 
the  motive,  confider  ierioufly,  if  this  he  not  a 
pinching  tlrait  that  ye  are  put  to:  It  this  be  it 
wherein  our  Lord's  fatistaftion  lies,  and  where- 
in the  falvation  and  education  of  your  own 
fouls  confifts  ;  we  pofe  you,  if  it  be  any  great  dif- 
culty,  or  unreaforable  thing,  that  is  called  for 
from  you  ?  And  if  the  motive  whereon  it  is  preft 
be  not  moll  juft  and  reaionable,  that  thefe  who 
have  or  profefs  to  have  the  faith  of  this,  that 
it  will  he  fatisfaction  to  him  for  all  his  foul- 
travel,  that  finners  make  ufe  of  .him,  fhould 
yield  it  to  him  P  And  whether,  in  the  day  of 
the  Lord,  it  will  not  be  a  moft  hainous,  fhame* 
ful  and  abominable  guilt,  that  when  the  bufi- 
nefs  of  your  own  falvation  flood  on  this,  even 
on  your  fatisfying  of  Chrift  by  yielding,  ye  re- 
futed, difdained  and  fcorned  it,   and  would  not 


Verfe  11. 


Sere 


make  ufe  of  him  for  your  peace,  and  would 
not  in  his  ftrength  (ludy  holinefs,  though  your 
own  fouls  fhould  never  be  faved,  nor  he  latis- 
fied  for  his'loul-travel  ?  This,  of  all  other  chal- 
lenges, will  be  the  fharpefl  and  moft  biting  5 
and  upon  the  other  hand,  it  may  be  moil  com- 
forting; to  a  poor  body  that  is  fenfible  of  fin,-, 
and  afraid  of  wrath.  Is  there,  or  can  there  be 
hazard  to  do  Chrift  a  pleafure  by  believing  on 
him?  It's  a  thing  delightibm  to  him  ;  and 
therefore,  let  this  be  one  great  motive  to  prefs 
believing  in  Chrift,  among  the  reft,  which  tho* 
it  be  crofs,  and  thwarting  to  the  unbelieving 
heart,  and  may  look  like  prefumption  to  look  a 
promife  in  the  face,  and  to  offer  to  make  appli* 
.  cation  of  it'  to  the  poor  finner's  lelf;  yet  feeing 
it's  a  thing  fo  pleafing  to  Chrift,  that  it  fatisfies 
him  for  all  his  fufferings,  effay  it  upon  this  ve- 
ry  acount,  remembring  always,  that  He  delights 
in  them  that  hope  in  his  mercy  :  And  to  him  be 
praife  for  ever. 


SERMON    XLIX. 

Ifaiah  liii.  11.  He  JbaUfee  of  the  travel  of  his  foul,  and  Jljallbe  fatisfied:  By  his  knowledge  Jhall  mj 
righteous  Servant  jujiify  many  \  for  he  Jhall  bear  their  iniquities. 


IT's  a  great  work  that  our  Lord  Jefus  hath  un- 
dertaken,  in  fatisfying  the  juftice  of  God 
for  the  fins  of  the  eleel:,  and  he  hath  at  a  dear 
rate,  and  with  great  expence  and  travel,  perfor- 
med it:  Now  it  is  but  reafon  that  he  fhould  a-. 
gain  be  fatisfied,  that  fo  Je.hovabis  fatisfa&ion 
and  the  Mediator's  fatisfa&ion  may  go  together ; 
and  that  is  the  thing  that  is  promifed  here  in 
thefe  words.  What  this  fatisfaction  is  which  is 
promifed  to  him,  as  the  great  thing  in  which  he 
delights,  and  by  which  he  is  fatisfied,  in  the  un- 
dertaking and  performing  of  the  work  of  re- 
demption, it's  alfo  fet  .down  here,  He  Jball  fee  of 
the  fruit  of  the  travel  of  bis  foul,  and  Jhall  be  fa- 
tisfied ?  which  in  a  word  is  this,  he  fhall  fee  ma- 
ny, who  had  perifhed  if  he  had  not  fuffered,  get- 
ting good  of  his  fufferings,  and  to  be  benefited 
by  them  ',  who,  by  his  taking  on  him  the  curfe, 
and  by  his  undergoing  his  foul-travel,  fhall  be 
freed  from  the  curfe,  and  made  to  partake  of  the 
benefits,  privileges- and  comforts  that  he  hath 
bought  by  ibr'greatand  precious  a  price. 

We  propofed  this  as  the  main  dottrine  from 
the  words  the  laft  day,  'That  it  is  great  fa- 
<  t'sfa^ion  to  our  Lord  jefus,  to  fee  finners 
*  making  ufe  of,  and  getting  good  of  his  fuf- 
5  rerfn^?.''  Or  thus,  'That  finners  making  ufe 
J  ef  ChrifTs  fuiferin&s,  for  their  gocd,  is  his- 


fatisfa&ion,  for  all  the  foul-travel,  and  fuffer- 
•*  ings  that  he  endured.'  He  fhall  fee  cf  the  fruit 
of  tbe  travel  of  his  foul,  and  Jhall  be  fatisfied* 
I  fhall  infift  ,no  further  in  clearing  and  confir- 
ming this,  but  come  clofe  to  the  Ufe  oT  it ;  and 
if  any  point  of  doctrine  have  ufe,  this  may 
have,  and  hath  it,  to  the  gladning  and  making 
joyful,  and  fain  the  hearts  of  loft  fanners,  that  our 
Lord  Jefus  fhould  fuffer  fo  much,  and  feek  no 
more  fatisfa&ion  for  it  all,  but  to  fee  finners  im- 
proving his  fufferings  for  their  good,  to  have  a 
feed  brought  forth  by  his  foul-travel,  and  to 
have  them  getting  life  by  his  death,  and  the 
bleffing  by  his  bearing  of  the  curfe  \  and  yet  this 
is  it  that  this  do&rine  bears  forth. 

We  may  draw  the  iji  Ufe  to  thefe  four, 
from  and  by  which  we  may  learn  and  know  in 
fome  meafure,  how  to  anfwer  this  queftion,  See-, 
ing  we  have  heard  fo  much  of  Chrift's  furfering 
and  foul-travel,  what  fhall  we  give  to  Chrift  for 
all  that?  how  fhall  we  fatisfy  him  ?  If  there 
were  any  affe&ed  fuitably  withthankftilnefs  from 
the  hearing  of  Chrifl's  being  brought  fo  low  by 
his  fad  fufferings,  this  would  be,  and  could 
not  but  be  their  queftion..  Here  is  an  anfwer  to- 
it,  That  our  Lord  jefus  feeks  no  more  as  a  fatis- 
fa&Ion  for  all  his  fufferings,  but  that  ye  im- 
prove them  for  yom  good;  This  will  delight 

and; 


Serm.  49.  ljaiah  $3. 

and  fatisfy  him,ye  cannot  do  him  a  greater  plea- 
fure,  nothing  will  be  more  acceptable  ;  nay,  no- 
thing will  be  acceptable  to  him,  nor  taken  off 
jour  hand,butthis;even  to  lee  you  coming  in  to 
him,  and  making  ufe  of  his  fiifferings  for  your 
own  good,  that  as  to  you  in  particular,  his  fuffe- 
rings  may  not  be  in  vain,  and  for  nought,  but 
that  ye  improve  them,  and  fo  improve  them,  as 
that  ye  may  not  live  and  die  in  the  cafe  that  ye 
would  have  been  in  forever,  had  he  not  fufFered, 
that  is,    under  the  dominion  of  fin  and  Satan, 
under  the  wrath  and  curfe  of  God,  in  an  anxi- 
ous heartlefs  life,    without  God  and  without 
hope  in  the  world  ?  It  is  even  this  in  a  word,' 
That  hearing  of  his  fad  fufFerings,    and  of  the 
defign  of  them,    ye  may  betake,  your  felves  to 
him  for  pardon  of  fin,  for  fan&ification  in  both 
the  parts  of  it,  and  for  confolation,  and  that  in 
the  end  ye  may  get  your  fouls  faved,  on  the  ac- 
count of  his  fufFerings,  and  by  vertue  thereof. 
\fl  then,  Ye  would  feek  to  be  reconciled  to  God, 
as  theapoftle,  2  Cor.  <j.  20,21.  exhorts,  We  as 
ambaffadors  for  Chrift,    and  in  his  fteadt  be- 
feechyou  to  be  reconciled  to  Gcd  ;  and  the  argu- 
ment whereby  it  is  prefTed,  is  the  fame  that  the 
do&fine  holds  forth.  For  he  xoas  mads  fin  for  us, 
who  knew  no  fin,  that  tve  might  be  made  the 
right eoufnefs  of  God  in  him  :  hence  it  follows 
alio,  Chap. 6*  \.  We  befeech you,  receive  not  this 
grace  of  God  in  vain.     Are  there  any  of  you, 
who  are  convinced  that  Chrift  fhould  be  fatis- 
£ed,  and  that  he  fhould  not  be  at  all  this  travel 
and  pains  for  nought,  and  that  think  ye  would 
fain  fatisfy  him,  if  it  were  in  your  power  ?  Be- 
hold, our  Lord  hath  told  you  what  will  fatisfy 
him  ;  it  is  not  thoufands  of  rams,  nor  ten  thou- 
fand  river's  of  oil,  but  that  his  fufFerings  be  fo 
improven  by  you,  as  the  native  fruits  of  them 
may  follow  and  be  found  in  you  ;  that,  confide- 
ring  the  woful  cafe  ye  are  in  by  nature,  ye  may 
make  ufe  of  his  fatisfa&ion  to  divine  juftice,  as 
the  alone  atonement,    and   may  by  faith  take 
hold  of  it  as  the  ground  of  your  peace:  If  this 
be  not,  Chrift  will  be  to  you  as  if  he  had  never 
fufFered.     idly,  It  calls  for  holinefs  and  morti- 
fication of  fin :  This  is  much  pre/Ted,  Rom.  6» 
from  v.  2.  to  14.  and  by  this  fame  argument,  to 
wit,  That  feeing  Chrift  died  for  believers,  we 
lhould  die  with  him  ;    that  being  it  wherein  the 
power  of  his  death  kythes,  even  in  the  mortifi- 
cation of  our  lufts,  which  he  came  to*  deftroy  ; 
But  when  folks  live  as  they  had  wont  to  do  in 
their  prophanity  and  loofnefs,    there  is  nothing 
of  the  fruit  of  the  travel  of  his  foul  to  be  feen 
them*    3^  Chrift  travelled  for  the  confolation 
•£  his  people:  And  this  is  another  fruit  of  his 


Verfe  11.  ^ 

death  and  fufFerings,  that  thefe  who  have  betaken 
themfelves  to  Chrift,  may  comfort  thtmlelvts. on 
this  ground,  That  once,  and  that  ere  long,  they 
will  get  the  maftery  over  a  bodyof  death,  and 
will  get  both   :atati  and  it  bruifed  under  their 
feet,    through  him,  who  was  delivered  for  our 
offences,  and  rofe  again  fir  our  jufiificaticn,  and 
who  hath  blotted  cut  the  hand-writing  of  ordi- 
nances that  was  again]}  usjiailingit  to  hiscrofst 
and  that  through  the  vail.which  is  his  flejh, there 
might  a  way  be  made  patent  to  us  unto  the  mofl 
holy  j    and  that  with  confidence  we   might  ap- 
proach to  God,  and  in  his  fuiFerings  drown  all 
our  challenges.     And   indeed  believers  are  be- 
hind, and  greatly  at  a  lols,    who  ffeve  betaken 
themfelves  to  Chrift,  and  yet  live  as  anxioufly 
and  uncomfortably,    as  if  they  had  not  a  (lain 
Mediator  to  comfort  themfelves  in,  who,  by  his 
fufFerings,  foul-travei  and  death,    hath  made  a 
purchale  of  lo  great  thingsfor  them.     And  in  a 
*  word,  the  up-lhot  of  his  fufFerings  is,  to  get  the 
fouls  of  believers  in  him,    carried  unto  heaven, 
and  keeped  there  perfect,  till  the  body  be  raifed, 
and  m  a  perfect  ftate  be  re-united  to  the  foul,  at 
the  great  day  ;  according  to  that  of  the  apoftle, 
Eph.  5.  26,27.  He  gave  him f elf  for  his  Church, 
that  he  might  [anility  and  cleanfe  it,  and  pre- 
fent  her  to  himfelf a  glorious  Chur  ch, with  out  fpot 
and  wrinkle,  or  any  fuch  thing  :  And  when  fouls 
are  not  taking  the  right  way  to  heaven,  he  hath 
nothing  of  the  travel  of  his  foul  from  fuch,more 
than  if  he  had  not  undergone  it,nor  fufFer'd  at  all* 
Ufe  2.  If  this  be  Chrift's  fatisfa<5tion  for  all  the 
travel    of  his  foul,    that  he  fee  finners  getting 
good  of  his  fufFerings  ;  then,  if  any  motive  by 
weighty  to  move  peopje  to  give  him  their  fouls 
to  fave,  this  muft  lure  have  weight  with  them, 
even  that  thereby  he  may  have  iatisfaction  for 
his  foul-travel :  And  therefore  we  would  exhort 
you,  on  this  ground,  to  give  him  your  fouls  to 
be  laved  by  him,    in  order  to  his  fatisfadtion. 
And  what  is  fpoken  in  common,  take  it  as  fpoken 
to  every  one  of  you  in  particular,  men  and  wo- 
men,  old  and  young,    rich  and  poor  ;    if  ye 
would  dfl  Chrift  a  favour  and  pleafuresgive  himr 
imployment   for  pardon  of  fin,  for  peace  with 
God,  for  fandification,  for  Confolation,  and  for 
accefs  to  heaven  :    Or,  if  ye  would  know  what 
motive  we  would  ufe  to  perfwade  you  to  make 
ufe  of  this  gofpel  for  all  thefe,  take  this  for  one, 
and  a  main  one,    That  it  will  fatisfy,  and  e vet* 
(to  fpeak  fo  with  reverence)comfortChrift  for  all 
the  travel  of  his  foul,  and  for  all  the  hard  labour 
that  he  endured  ;  even  as  it  iatisfies  a  wooer  for 
all  his  pains  and  patience,   in  waiting  on  after- 

znan£ 


268  Ifalab  $3. 

many  refufals  and  flights,  when  he  gains  the  wo- 
.man's  confent,  and  when  the  match  is  made  up  : 
So  it  will  fatisfy  him,  when  he  (tes  fouls,  by 
vertue  of  his  fufrerings,  brought  to  belieVe  on 
him,  and  to  lay  the  weight  of  their  falvation 
•upon  him  ;  for  then  he  fees  it  was  not  for  bought 
that  he  laid  down  his  life  :  And  tru^  if  this 
motive  prevail  not,  I  know  not  what  motive  will 
.prevail. 

But,  to  make  it  the  more  clear  and  convincing, 
confider  thefe  things,  1.  What  it  is  that  Chrift 
.feeks,  when  he  leeks  fatisTa&ion  for  tlie  travel  of 
his  foul ;  he  even  feeks  your  benefit  and  .good  : 
Jf  he  had  fought  that  which  would  have  been 
.painful  to  you,  ye  would,  I  fuppofe,have  judg- 
ed your  felves  obliged  readily  to  have  gone 
.about  it,  had  it  been  (as  weufe  to  fpeak)  to  have 
gone  through  the  fire  for  him  ;  but  now,  when 
this  is  all  that  he  feeks,  that  by  maldng  ufe  of  his 
bufferings  ye  may  be  juftified,  made  holy,  com- 
forted in  your  life,  and  brought  to  heaven  at 
your  death,  fhould  it  not  much  more  engage 
you  to  give  him  this  fatisfa&ion  ?  2.  Who  feeks 
this  fatisfa&ion,  and  to  whom  is  it  to  be  given? 
Is  it  not  to  our  Lord  Jefus  Chrift?  There  is  very 
great  weight  in  this  part  of  the  argument,  that 
hy  believing  on  him,  and  meking  ufe  of  his  fuf- 
ferings,  we  not  only  fatisfy  and  feve  our  felves, 
but  make  glad  the  heart  of  our  Lord  JefusChrift, 
who,  being  confidered  as  God,  needs  no  fatisfa- 
Afon,  neither  is  capable  of  any  additional  fatis- 
fa&ion  from  creatures,  he  being  infinitely  hap- 
py, and  fully  fatisfied  in  the  enjoyment  of  his 
own  all-fufficlent  Self;  nothing  fpcm  without  can 
be  added  unto  him  :  Yet  he-having  condefcended 
to  become  Man,  and  Mediator  betwixt  God  and 
man,  to  reconcile  loft  finners  to  God,  he  is  gra- 
cioufly  pleafed  to  account  it  fatisfaction  to  him 
for  all  his  foul-travel,  to  have  finners  making  ufe 
of  him  for  their  good ;  and  if  there  be  any  weight 
in  the  fatisfa&ion  of  One  thatis  great  and  good, 
and  good  to  us,  this- hath  weight  in  it,  that  our 
doing  fo  will  fatisfy  him,  that  is  matchlefly  great 
and  good,  and  fuperlatively  fo  to  firuiers.  3. 
Confider  the  ground  on  which  this  fatisfaction  is 
pleaded  for,  and  it  will  add  yet  more  weight  to 
this  argument ;  it's  fatisfaftion  to  him  for  his 
foul-travel  :  And  can  any  find  in  their  hearts  to 
think  but  he  fhould  be  fatisfied  on  this  account  ? 
Is  there  notreafon  for  it  ?  Who  (as  the  apoftle 
fays,  i  Cor.  9.  7.)  goeth  a  warfare  tn  his  own 
€harges  ?  who  plants  a  vineyard,  and  eats  not  of 
the  fruit  thereof  ?  or  who  feedeth  a  flock,  and 
eateth  not  of  the  milk  of  the  flock?  Ah!  fhould 
our  Lord  Jefus  beftow  all  this  labour  and  pains 
'for nothing?  And  further,  4.  Whofe fatfcfaftion 


Verfe  n.  Serm.  49. 

is  it  that  is  fought?  (This  confideration  is  Some- 
what divcrfified  from  the  2d,  and  would  not 
therefore  be  look'd  onas  any  tautology)  (s  it  not 
his,  who  is  Lord  of  all,  and  who  will  one  cay  t>e 
Judge  •,  when,  if  we  had  all  the  world,  we  would 
give  it  to  pleafe  him;  and  who  will  pron 
the  fweeteft  or  the  faddeft  ft  ntence  upon  u« 
Cording  as  we  have  fatisiied  him,  in  this, or  r. 
Confidering  that  it  is  he  who  defires  this  fatista- 
ciion  from  us,  fhould  there  not  be  an  holy  dili- 
gence, eagernefs,  and  zeal  to  get  that  performed, 
that  will  pVeafeand  fatisfy  him  j  efpecially  when 
the  improving  of  lis  fufferings  may  do  it  ?  But, 
5 .  From  whom  requires  he  this  fatisfa&ion  ?  Is 
it  not  from  them,  who  like  lheep  have  gone  a- 
ftray  ?  From  thefe  who  have  many  iniquities  ly- 
ing on  them,  and  are  lying  "under  the  curfe  of 
Cod  by  nature  ?  From  thefe,  who  mult  either 
be  healed  by  his  ftripes,  or  elfe  they  will  never 
be  healed,  but  will  die  of  their  wounds  ?  May 
not  this  make  the  argument  yet  the  moreftfong, 
that  he  is  not  feeking  this  fatisfaaion  of  ftran- 
gers,  but  of  his  own  people,  nor  of  righteous 
folk, but  of  finners,who  are  lying  under  the  curfe, 
and  whofe  happinefs  lies  in  giving  him  this  fatis- 
fa&ion ?  And  when  it  is  thus  with  you,  that  ei- 
ther your  fms  muft  be  taken  away  by  him,  or  elfe 
ye  muft  ly  under  them  for  ever  ;  that  either  he 
muft  bear  the  curfe  for  you,  or  ye  muft  bear 
it  your  felves  ;  if  thefe  things  be  obvious,  as  in.- 
deed  they  are,  O  !  give  him  the  fatisfa&ion  that 
he  calls  for,  and  let  him  not  be  put  to  fay,  as  it 
is,  Ifai.  49. 4.  /  have  laboured  in  vain,  andfpent 
tnfftrengtb  forncught,  and  in  vain. 

idly.  To  prefs  this  yet  a  little  more  (altho'  it 
fhould  Jbe  fad  to  us,  that  there  fhould  be  need  to 
prefs  that  fo  much  on  us,  which  is  fo  profitable 
to  us,  and  fatisfying  to  him)  even  that  we  would 
make  ufe  of  him  for  our  fpiritual  good  and  ad- 
vantage ;  thefe  confiderations  will  add  weight 
to  the  argument,  1.  What  efteem  Chrift  hath  of 
it ;  he  thinks  it  as  it  were  to  be  payment,  and  a 
fort  of  compenfation  for  all  his  labour  and  fuffe- 
rings  :  The  price  was  not  gold  nor  filver,  nor 
any  fuch  thing,  which  he  gave  for  finners  ;  but 
it  was  his  precious  blood,  his  own  life,  who  was 
the  Prince  of  life,  and  the  Prince  of  the  kings 
of  the  earth  :  And  O  what  a  vaft  and  infinite 
difproportion  is  there  betwixt  his  life,  and  all 
our  lives  !  and  yet  he  accounts  it  a  fufficient  re- 
ward, if  we  will  but  give  him  our  fouls  to  be  fa- 
ved  by  him  in  his  own  way,  and  will  make  ufe 
of  his  death  and  furferings  for  that  end :  And  if 
it  were  pofllble,  that  we  could  think  little  of  our 
own  falvation^and  much  of  Chrift's  fatisfaction 

for 


Serm.  4.0.  Jfaiah  53. 

for  his  foul-travel, ought  we  not  to  think  much  of 
our  own  falvation,  in  reference  to  his  fatisfadri- 
onr  And  now,  when  he  hath  joined  thefe  toge- 
ther, Iq  that  we  cannot  pirate  nor  fatisfy  him, 
except  we  give  him  our  fouls  to  fave..  and  cannot 
fatisfy  him,  but  that,  in  doing  fo,  our  fouls  fhall 
be  faved  ;  ihould  it  not  induce  us  to  make  ufe  of 
him  lpr  that  end  ?  If  he  had  commanded  us  to 
run  here  and  there,  and  to  undergo  fome  long 
and  very  toilfom  voyage,  or  tome  hard  piece 
of  labour,  or  to  bellow  of  our  means  and  Jub- 
ilance, yea,  all  of  it,  to  pleaie  him  ,  it  had  been, 
very  reasonable  on  his  part  to  have  demanded  it, 
and  mod  unrealbnable  on  ours  to  have  refufed 
it:  But  our  Lord  lays  weight  on  none  of  thefe 
things,  as  feparated  from  the  laying  the  weight 
of  our  fouls  on  his  righteoufnefs  ;  the  reafon 
is,  Becauie  the  making  ule  of  his  righteoulnefs, 
and  the  improving  of  his  furFerings  for  our  ju- 
flification  and  falvation,  fhews  that  he  in  his  fuf- 
ferings  is  efteemed  of,  and  he  ieeks  no  more  but 
that.  2.  Confider  how  good  reaion  ye  have  to 
fatisfy  Chriil,  and  yield  to  him,  and  to  im- 
prove his  furFerings  for  your  own  falvation  :  Is 
there  any  that  dare  fay  the  contrary  ?  Will  not 
liiftorical  faith  fay,  that  there  is  good  reafon 
for  it?  If  there  be  any  love  to  him,  or  to  your 
own  fouls,  will  it  not  plead  for  this  ?  If  ever  ye 
think  to  be  pardoned,  is  there  any  other  name 
given, whereby  ye  can  expe&  it  ?  Is  there  any 
holinefs,  or  comfort,  but  from  him  ?  any  hope 
of  heaven,  but  through  him  ?  and  will  not  this 
bind  the  conference  of  any.  that  is  not  defperate, 
to  judge,  that  he  from  whom  all  this  comes 
Ihould  be  fatisfied,  ?  3.  Confider  at  what  a  rate  he 
hath  purchafed  thefe  benefits  of  the  pardon  of 
fin,  of  peace  with  God,  of  fan&ih" cation,  and  of 
the  hope  of  heaven,£5V.  and  how  he  hath  brought 
them  about :  Did  he  not  engage  in  the  covenant 
of  redemption,  and  hath  he  not  performed  all 
that  he  engaged  for,  in  taking  on  our  nature, 
in  being  in  an  agony,  in  fweating  drops  of  blood, 
in  being  buffeted,  mocked,  reproached,  and  in 
dying?  t0  procure  life  and  peace  to  finners  ?  If 
we  could-rightly  difcern  his  furFerings,  and  the 
benefits  that  we  have  by  them,  it  would  fay,  that 
there  is  good  reafon,  that  he  fhould  have  a  kind- 
ly meeting,  who  hath  done  and  fufFered  fo  much 
to  obtain  thefe  to  us.  4.  Confider  the  cheerful 
way  of  Ir's  fuffering,  and  of  his  laying  down  of 
the  price,  how  wrel I  pleafed  he  was  to  undergo  all 
for  his  people  ^fo  that  he  faith,  John  10.  No  man 
taketh  my  life  fr cm  me.,  but  Hay  it  down  cf  my 
J  elf, and  take  it  up  again ;  Pfal.  4c.  /  delight  it  do 
thy  v>iU..OmyG;,d  .  and  Luis  12. 1 have  a  bapiifm 
to  be  baptised  witb>and  bow  ami  ftraiXned  tillit 


Verfe  11.  ^6g 

be  accomplijked  ?  and  Luke  22.  With  defire  have 
1  defire d  to  eat  this  pajjlver  before  1  fuffer  :  He 
opened  not  his  mouth,  in  order  to  his  delivery, 
fo  well  did  he  love  the  falvation  of  finners. 
Now,  what  if  a  mcer  and  ordinary  man  had 
done  fomething  to  the  hazard  or  his  life  for 
you,  would  it  not  plead  with  the  mod  carnal 
perfons,  having  the  leafc  meafure  of  natural  or 
moral  ingenuity,  to  give  him  a  meeting  ?  Very 
Heathens  will  love  thofe  that  love  them,  much 
more  ought  ye  to  fatisfy  him  in  what  he  requires, 
who  hath  done  fo  much  for  finners.  5.  Con- 
fider whathe  fecks  as  a  fatisfaftion  (hinted  at 
before)  If  it  were  a  great  matter,  or  which  were 
to  your  prejudice,  there  might  be  fome  fhadow. 
of  a  ground  to  refule  ;  but  when"  it  is  no  more 
but  to  make  ule  of  his  furFerings  for  your  own 
good,  how  can  it  be  refufed  ?  It's  in  this  cafe,as 
if  the  patient's  health  would  fatisfy  the  phyfi- 
cian,  as  if  a  poor  man's  receiving  of  a  fum  of 
money  would  fatisfy  the  rich  friend,  who  is 
pleafed  to  bellow  it ;  or,  as  if  one  that  is  naked 
would  fatisfy  another,  by  putting  on  the  clothes 
laid  to  his  hand  by  him:  What  reafon  is  there 
to  refufe  fuch  offer  ?  And  yet  this  that  Chrift 
calls  for,  is,  even  as  if  the  phyfician  fhould  fay- 
to  his  dying  patient,  I  will  be  fatisfied  greatly, 
if  thou  wilt  take  this  potion  that  is  for  thy  re- 
covery, health  and  cure  ;  and  I  will  not  be  con- 
tent, if  thou  take  it  not,  tho'  the  ingredients 
ftand  my  (elf  very  dear  ;  befides  that,  it  is  for 
thy  good,and  will  recover  thee  :  Or,as  if  the  Fa- 
ther fhould  fay  to  the  child,  I  will  not  be  con- 
tent, -if  thou  put  not  on  fuch  a  fine  fuit,  that 
flood  me  fo  much  money  ;  in  a  word,  that  which 
makes  the  dyvour  finner  happy,  is  that  which 
fatisfies  him.  6.Confider,  if  jefus  Chriil  get  not 
this  iatisfa&ion,  what  will  become  of  it ;  if  ye 
pleafe  him  not  in  fhis,  he  will  be  highly  dif- 
pleafed,  no  other  thing  will  fatisfy  him,  tho3. 
ye  Ihould  pray  and  weep  an  hundred  years,  and 
do  many  good  works  ;  if  he  get  not  this  fruit 
of  his  foul-furFerings,  to  wit,  that  ye  improve 
them  for  your  foul's  good  and  falvation,  he  will 
be  continually  difpleafed  :  Therefore  it's  faid, 
Pfal.  2.  Kifsthe  Son  left  he  be  angry  ;  And  that 
is  nothing  die.  but  to  make  ule  of  him  in  his  of- 
fices \  and  it  fays,  that  there  is  no  way  to  pleafe 
him,and  to  efchew  his  anger,  but  this :  And  in- 
deed, if  ye  anger  him,  ye  anger  him  that  can  be 
your  belt  Friend  and  your  greated  Foe.  7,  Con- 
fider further,  how  our  Lord  Jefus  feeks,and  pref- 
fes  for  this  fatisfacHon  from  you  ;  he  fends  forth 
his  friends  and  ambaifadors,  to  woo  in  hi?  name, 
and  to  beleech  you  to  be  reconciled,  and  to  tell 

you 


27°  7/*;'^  53  . 

you,  that  it  will  not  be  thoufands  of  rams,  nor 
your  firft-born,that  will  do  the  bufinefs  j  but  that 
yc  muft  humble  yoUr  felves,and  walk  with  God, 
which  neceffarily  fuppofeth  the  ufe-making  of 
Chrift :  If  there  had  been  no  pleading  with  you 
in  his  name,  there  had'  not  been  fuch  Ah,  in  not 
improving  his  fatisfa&ion  ;  but  when  he  pleads 
fo  much  and  fo  often  for  this,  and  intreats  every 
one  in  particular  to  fatisfy  him,  faying,  as  it 
were,  Let  me  fee  of  the  travel  of  my  foul,  let  me 
have  this  much  fatisfaction  for  all  'my  fufferings, 
that  ye  will  make  ufe  of  my  righteoufnefs  •,  and 
When  he  isfo  ve\y  ferious  in  befeeching  and  in- 
treating,  it  fhould,  no  doubt,  make  us  more  wil- 
ling to  grant  him  what  he  fee&s.  8.Ye  would  look 
upon  this,  not  only  as  a  difcourfe  in  the  general 
to iinnerSjbut  ye  would  alfo  look  on  it,as  addref- 
fed  to  every  one  of  you  in  particular  ;  and  there- 
fore remember,  that  ye  will  all  be  called  to  give 
an  account  of  this  matter,and  it  wilf  be  asked  you, 
What  became  of  fuch  and  fuch  an  offer  of  grace, 
and  whether  ye  gave  him  the  fatisfa&ion  that  he 
called  for,or  not;  according  to  that  word,^^  17. 
3  i.Hs  hath  appointed  a  day ,w her ein  he  will  judge 
the  world  in  righteoufnefs,  by  that  Man-whom  be 
bath  ordained^whereof  he  hath  given  affurance  to 
all  men  Jti  that  he  hath  raifed  him  from  the  dead: 
He  would  have  judged  the  world,tho'  Chrift  had 
rot  ceme ;  but  he  will  have  a  day  wherein  he  will 
call  all  the  hearers  .of  the  gofpel  to  an  account, 
efpecially  as  to  this,  to  wit,  What  welcome  they 
have  given  to  Chrift  :  And  feeing  fuch  a  day  is 
coming,  when  folk  will  be  called  to  an  account, 
what  ufe  they  made  of  him  ;  with  what  face  will 
many  come  before  him,when  itfhall  be  told  them, 
that  he  craved  no  more  fatis  faction  from  them 
for  all  that  he  fuffered,  but  that  they  would  have 
improved  his  fufferings  for  their  own  good,  and 
that  yet  they  would  not  give  him  that  much  ? 
Doth  not  this  fay,  that  there  is  need,  that  we 
Jhould  look  well  what  fruit  there  is  of  his  fuffe- 
rings,that  there  may  be  more  than  if  he  had  not 
fuffered  at  all  ?  9.Conilder  the  great  weight  that 
•  will  be  laid  on  this  fin,  of  refufing  to  believe,and 
to  fatisfy  him  in  this,  to  wit,  in  improving  of 
his  fufferings,  above  all  other  fins  :  This  is  a  fin 
that  will  be  found  to  be  againft  equity,  thankful- 
nefs  and  ingenuity,  that  when  he  had  done  and 
fuffered  fo  much,  he  was  io  ill  requited  ;  yea, 
it  will  be  found  to  be  a  wilful  and  malicious  fin, 
that,  when  your  good  and  his  fatisfa&ion  were 
joined  together,  ye  would  rather  choofe  to  de- 
&roy  your  felves,  than  to  fatisfy  him,  in  faving 
your  felves,  through  ufe-making  of  his  fuf- 
ferings. There  are  two  remarkable  words  to  this 
purpofe,  Heh%  6. 10.  in  the  6th  Chap,  it's  faid  of 


Verfe    12.  Serm.  40, 

fuch,  that  they  crucify  themfelves  the  Son  of  God 
afrejh,  and  put  him  to  an  openjhame;  that  is,they 
do  diipleafe  and  anger  him,  and  do  what  in  them 
lies  to  caft  reproach  upon  him,  as  if  he  were  no 
Saviour  at  all,  or  an  infufhcient  Saviour,  to  put 
him-to  fuffer  over  again,  in  his  wanting  of  fa- 
tisfa&ion  for  his  fuiferings ;  as  it  is  a  great  pain 
for  a  mother  to  be  in  travel,  but  it  is  another, 
and,in  fome  refpeft,  a  greater  pain,  if  the  child 
die  in  the  bringing  forth  :  In  the  icth  Chap.  v. 
28.  it's  called,  a  treading  under  foot  the  Son  of 
God,  and  an  accounting  the  blood  of  the  covenant 
to  be  an  unholy  thing  \  and  in  the  16  v.  before 
it's  faid,  There  remains  no  more  facrifice  frftn, 
but  a  certain  fearful  looking  for  of  judgment-^nd 
it's  upon  this  very  account,  (as  we  did,  at  ano- 
ther occafion,  make  ufe  or  thele  two  fcriptures 
to  a  like  purpofe,  and  did  thus  caution  our  ap- 
plication of  them  againft  miftakes)  for  what 
greater  indignity  can  be  put  on  him,  than,when 
his  fatisfa&ion  depends  on  the  improving  of  his 
fufferings,  yet  people  will  not  do  it?  As  nothing 
pleafes  him  better  than  to  improve  his  furfe- 
rings,fo  on  the  contrary,  there  is  no  fin  that  doth 
difpleaie  him  more,  than  when  they  are  not  im- 
pfovenrAnd  if  ye  will  not  now  believe  this  to  be 
a  truth,  yet,  when  the  Lord  fhall  call  you  to  ac- 
count for  it,  ye  will  find  it  to  be  a  moil  certain 
and  fad  truth,  that  he  called  you  to  believe,  and 
that  ye  would  ly  ftill  in  your  unbelief,  ignorance 
and  prophanity  ;  that  ye  deftroyed  your  own 
fouls,  and  made  his  fufferings  as  ufelefs,  as  to 
you,  as  if  there  had  never  a  door  been  opened 
to  finners  to  heaven,  by  them.  Is  there  any 
of  you  that  will  be  able  to  anfwer  to  this  chal- 
lenge ?  If  not,  then  let  him  have  this  fatisfadi- 
on,  by  improving  of  his  fufferings,  that  he  may 
find  (to  fay  fo)  that  his  death  hath  not  been 
for  nought,  as  to  you :  Study  to  have  him  great 
in  your  efteem,  and  to  have  your  fouls  faved  by 
the  vertue  and  efficacy  of  his  fuiferings,  other- 
wife  the  challenge  will  be  unanfwerable  ;  con- 
fidering,  that  he  declared  that  this  wouW  fatis- 
fy him,  and  ye  knew  that  it  would  have  plea- 
fed  him,  and  removed  the  quarrel,  and  faved 
your  felves  ;  and  that  withal,  by  this  aneans, 
a  comlortable  fentence  at  judgment  might  have 
been  procured  to  you,  and  that  yet  ye  difdain- 
ed  to  do  it:  And  therefore,  fince  it  ftands  fo  with 
you,  be  intreated  to  make  earned,  and:  greater 
earned  of  believing.and  of  the  great  work  of  get- 
ting your  own  fouls  faved,which  be  hath  thought 
fo  much  of,  elfe  it  had  been  better  for  you  that 
ye  had  never  had  a  delightfom  hour  in  the  world; 
and  lad  will  the  encounter  be,  that  ye  will  have 

with 


Serfn.  "50.  JfaUb  &, 

with  him,  and  with  your  own  confcienc*  in  that 
day,  when  it  fhall  have  this  to  tell  you,  that  ye 
cannot  now  expect  any  good  or  favour  from  the 
Judge,  becaufe  wheifhe  would  have  laved  you, 
ye  would  not  have  it  fo,  but  would  needs  run 
on  your  own  damnation.  And  therefore  we  fay 
Again,  Either  give  him  fatisra&ion,  by  impro- 
ving of  his  fufFerings,  and  by  making  earneft  of 
the  bufinefs  of  your  falvation  5  or,  refolve  to 
meat  with  a  mofl  terrible  "Purfuer  of.  the  quar- 
rel againft  you  :  The  wrath  of  God  is  dreadful, 
but  much  more  the  vengeance  of  the  Mediator,  " 
who,  becaufe  ye  would  not  give  him  his  will  in 
your  falvation,  he  fhall  have  it  your  ruin  and 
ijleltru&ion. 

4.  There  is  here  a  fweet  word  of  confolation 
%o  poor  fouls,  that  fain  would  hare  fin  taken  a- 
Way,  and  are  afraid  to  prefume  :  Our  Lord  will 
never  be  angry,  that  ye   make  ufe  of  his  fufFe- 


Verfeli.  57* 

rings  for  your  own  good  ;  flay,  he  accounts  it  * 
fatisfa<ftion  to  him,that  ye  improve  them  ;  that, 
when  ye  find  your  feLvcs  arretted  for  fin,  ye  put 
it  on  his  (cere,  and  draw  a  bill  on  him  to  pay 
your  debt  5  that,  when  you  find  your  felves  un- 
der that,  which,  to  you,  looks  like  the  domini- 
on of  fin,  ye  look  to  his  crofs  for  vertue  to  cru- 
cify, kill  and  fubdue  it :  If  therefore  (as  I  have 
often  Taid)  ye  would  do  him  a  favour  or  plea- 
fure,  make  ufe  of  him  ;  be  afTured,  that  the 
more  weight  ye  lay  on  him,  ye  do  him  the  grea- 
ter pleafure  ;  and  this  is  all  the  amends  that  he 
feeks  for  all  the  wrongs  ye  have  done  to  him.ani 
all  the  fatisfa&ion  thae  he  feeks  for  all  the  good, 
turns  he  hath  done  to  you,  that  ye  come  to  him, 
thus  to  make  ufe  of  him  s,  and  it  is  good  reafon, 
even  all  the  reafon  in  the  world,  that  he  get  this 
amends  made  to  him,  and  this  jtatisfadion  gran- 
ted to  him. 


V  S  E  R  M  O  N     L. 

paiah  liii.  it.  He  Jball  fee  of  the  travel  of  his  foul>  and  fhall  be  fatisfied  :  By  bh  knowledge  fnaU 
tny  righteous  Servant  juflify  many  5  for  he  fhall  bear  their  iniquities. 


THere  are  two  things  of  great  concernment 
for  men  to  know,  for  finful  men  to  know 
(if  any  thing  be  of  concernment)  the  one  is, 
'How  the  jullice  of  God  that  is  provoked  may 
Jbe  fatisfied  f  or  what  it  is>  by  which  provoked 
juftice  is  fatisfied  ?  And  the  other  is,  'What  the 
way  is,  how  wre  come  to  get  that  fatisfa&ion  ap- 
plied to  us  ?  or,  what  is  the  way  to  get  the  be- 
nefit of  it  made  ours  ?  And  both  of  them  are 
anfwered  in  this  v. clearly  and  fhortly  :  The  firfi; 
is  holden  out  in  the  firft  part  of -the  v.  to  be  the 
the  travel  of  Cbrifi' s  fcul,  which  hath  a  fpecial 
look  to  the  covenant  or  redemption,  and  to  the 

I  condition  on  which  it' is  accomplished  and  per- 

!  formed,  that  is,  his  foul-travel,  under  which  all 
h\%  fufFerings  are  comprehended^  Theptheris 
in  the  latter  part  of  the  verfe.  By  his  knowledge 

\  fhall  my  righteous  Servant  juflify  many,  for  he 
fhall  bear  their  iniquities  \  this  holds  forth  in 
ihortthegofpel-way,how  a  {inner  may  be  brought 
to  get  the  benefit  of  Chrift's  fatisra&ion  ;  thele 
two  being  the  fum  of  the  gofpel,  to  wit, 
Chrift's  purchafe,  ,and  the  application  of  it  to 

1  finners. 

In  t^is  laft  part  of  the  verfe,  we  have  thefe 
five  things  to  be  confidered,  which  express  this, 
1.  The  great  benefit  that  flows  from  ChriiVs 
iufFeriagSjand  it  is  juflifi cation ;  which  in  a  word 
is  this  much,  to  be'abiolved,  acquitted  and  let 
free  from  the  guilt  of  fin,  an4  from  the  curfe  of 


G<Ta  ;  juftifying  here  being  oppofed  to  condem- 
ning :  60  that,  when  it's  laid,  They  fo  all  be  ju« 
flified  ;  the  meaning  is,  that  thefe  that  were  be- 
fore obnoxious,  to  the  curfe,and  that  were  by  the 
law  to  be  condemned  (according  to  that  wore!* 
Gal.  3, 10.  Curfe-d  is  every  one  that  abides  not  in 
all  things  written  in  the  law  to  do  tbem)fhal\  now* 
thro'  the  benefit  ofChrift's  furferings,be  declared 
free.and  fet  at  liberty,even  as  a  debtor  is  ^ct  free? 
by  the  interveening  of  a  refponfal  cautioner'.  1* 
The  parties  made  partakers  of  the  benefit,  and! 
they  ar^  call*  ' 
compared  \ 
are  many : 
from  the  eafl 
fouth^andfrom  the  north,  and  fhall  fit  down  witB  \ 
Abraham,  Ifaac  and  Jacob  in  the  kingdom  ofhea* 
ven.  And,  comparing  this  word  with  the  laft 
words  of  the  v.  it  lays,  that  they  are  as  many 
as  thefe  are  whofe  iniquities  lie  bare,  and  the* 
payment  of  whofe  debt  he  undertook.  It  is 
not  to  be  taken  univerfally  for  all,  but  for  foma 
fingular  fele£ed  perfons,  whole  iniquities  hes 
bare.  3.  The  fountain  from  which,  or  from 
whom  this  benefit  flows  to  many:  It's  theLord's 
righteous  Serv ant ,he  fhall  jufiify  «?tf»yywhere  the '% 
efrcft  is  attributed  alone  to  him.  4.  The  way? 
how  Chrift  juilifies":  It's  not  Amply,  by  forgiv- 
ing (as  he  indeed  hath  power  to  forgive  fins) 
but  meritorioufly,  to  wit,  by  his  fatistying  for 
*  N  n  them: 


2^2  Jfalab  <,%• 

them ;  therefore  it  is  added,.Fw  he  flmU  bear  their 
iniquities  ;  he  fhall  take  on  their  fins,  and  pay 
their  debt :  And  therefore,  when  they  come  be- 
fore the  tribunal  of  God,  the  guilt  of  their  fins 
is  taken  off  them  through  his  merit.  5.  The 
great  mids,  or  mean,  by  which  this  benefit  is 
derived  to  thefe  many  :  It  is  by  his  knowledge  \ 
which  is  not  to  be  taken  fubjettively,  for  the 
knowledge  that  he  hath,  but  cbjeflively,  that  is, 
he,  by  making  himfelf  known  by  believing  :  Or, 
it's  by  bis  knowledge,  not  actively ',  but  pajfively 
taken ;  not  his  knowledge,  whereby  he  doth 
know/  but  that  whereby  he  is  known  ;  it's  in  a 
word,  by  faith,  according  to  that,  Phil.  3.  8, 
9,  10.  /  count  all  things  ((aith  the  apoflle  there) 
Jofs  for  the  excellency  of  the  knowledge  of  Cbrlft 
Jefus  my  Lord,  &c  and  he  expones  what  that  is 
In  the  next  words,  That  I  may  be  found  In  himy 
not  having  my  own  rigbteoufnefs,  which  is  accor- 
ding to  the  law, but the rigbteoufnefs  ofGod,which 
is  by  the  faith  of  him*  1  hefe  may  afterward 
be  more  fully  cleared,  as  we  come  to  fpeak  of 
them  more  particularly. 

There  is  here  then  a  brief  compend  of  the 
gofpel,  and  of  the  way  of  finners  reconciliation 
with  God  ;  (o  that  if  ye  would  know,  1.  How  a 
linner  is  juftified,  or  wherein  it  confifts  ?  IJere 
it  is,  it  confifts  not  in  the  infufing  of  grace,  nor 
an  the  fan&ifying,  or  making  of  a  prophane  per- 
fon  holy,  tho'  that  doth  accompany  always  and 
Hollow  juftification  ;  but  in  the  abfolving  of  a 
iinner  from  the  guilt  of  fin,  or  in  acquitting 
fche  guilty.  2.  Would  ye  know  the  ground  on 
which  this  goeth,  or  how  it  comes  to  pafs,  that 
.'  the  juft  God  can  juftify  an  ungodly  finner  ?    It 

!l  - » becaufe  of  Chrift's  righteoufnefs,  and  of  his 
ttisfying  juftice,  or  paying  of  the  finner's  debt. 
.  Would  ye  know  how  it  comes  that  this  man, 
nd  not  another,  comes  to  get  Chrift's  fatirfa- 
feion  made  his,  and  hath  his  debt  thereby  taken 
fF  t  It  is  by  his  knowledge,  and  by  faith  in 
ira  (called  knowledge  here,  becaufe  it  necenV 
Lly  prefuppofes  the  knowledge  of  him)  it  is  by 
acknowledging  of  him  in  his  offices,  and  by 
fubmitting  and  jjecaking  of  our  felves  to  him 
l>y  (aith  ;  becaufe  it  is  articled  "in  the  covenant 
#f  N redemption,  That  his  righteoufnefs  flisrtl 
be  made  forthcoming  to  all  them  that  by  faith 
betake  themfelves  to  him  for  fheltcr  :  So  that 
hereby  the  ungodly  are  declared  righteous,  be- 
caufe, through  the  Cautioner's-  payment  and  fa- 
iislWHon,  their  fin  is  not  imputed  to  them;  and 
abfry  ftfe  declared  free,  becaufe  of  his  paying  of 
*h©ir  debt  ror  them.  4.  Would  ye  know  the 
acafbft  of  this,  how  it  comes  that  faith  jufti- 
■p&e&in  ikicftia&an  ChriflLi*  ft  is  not  beamfs: 


V«re  11.  Scrm.  <<£ 

of  any  worth  in  it  felf,  nor  becaufe  of  any  ac- 
count that  is  made  of  its  worth,  but  becaufe  it 
refts  on  Chrift's  rigbteoufnefs,  and  takes  hold  of 
the  benefit  of  Chrift's  purtftiafe :  Therefore  it  is 
added,  Becauje  he  foaU  bear  their  iniquities,  be- 
caufe by  faith  they  take  hold  of  his  fufteringsand 
fatisfa<5Hon  ;  whereby  their  fin  is  taken  away,and 
God  becomes  well  pleafedwith  them  for  his  fake. 
This  then  is  a  moft  material  place  of  fcripture, 
and  we  had  need,  in  entring  upon  it,  to  have  an 
eye  to  this  righteous  Servant,  that  he  would  be 
pleafed  to  make  the  meaning  of  it  know  to  us, 
and  to  give  us  the  right  underftanding  of  this 
great  myftery. 

Fir/},  In  general,  obferve  here,  in  what  eftate 
men  are  naturally^and  as  abftrafted  from  Chrift : 
They  are  unjuftified,  and  lying  under  God's 
curfe,  obnoxious  to  his  wrath  ;  this  is  fuppo- 
fed  :^  Confider  men  then  in  their  natural  eftate, 
this  is  ft,  They  are  even  obnoxious. to  the  wrath 
and  curfe  of  God,  which  is  ready  to  feize  upon- 
them  for  their  breadi  of  God's  covenant,  and 
for  provoking  of  him  by  fin  ;  if  men  thought 
ferioutly  on  this,  how  could  they  fleep,  or  have 
peace,  not  knowing  when  they  may  be  arrefted, 
and  put  in  prifon,  till  they  pay  the  uttermoft 
farthing,  which  will  never  be  P  O  that  yc  knew 
and  believed  this,  who  are  ready  to  defy  any 
that  will  offer  to  charge  you  with  one  peny  of 
debt,  ,  and  who  walk  up  and  down  without  all 
fear  of  your  hazard  /  Lay  your  natural  eftate  to 
heart/  and  ye  will  have  quite  other  thoughts  of 
your  felves. 

idly,  Obferve  the  Way  how  freedom  from  this- 
debt  of  fin,  and  from  liablenefs  to  the  curfe,  is 
derived  ;  and  to  this,  many  things  concur,  each 
of  which  hath  its  own  place.  1.  The  Mediator 
and  his  iatisfaftion  ;  this  is  the  ground  of  the 
freedom.  2.  The  covenant  of  redemption,  and 
the  promife  made  to  the  Mediator  in  it,  He  fhall 
fee  his  feed,  &c.  Hejhallfee  of  the  travel  of  bis 
foul,andJJ)allbefatlsfied  ;  By  his  knowledge  Jb all 
many  be  juftified.,  ike,  wherein  it  is  articled, 
that  thefe  for  whom  he  fufFered  fhall  be  pardo- 
ned  and  fet  free  :  And  it  is  this  that  gives  fin- 
ners accefs  to  expeft  the  benefit  of  Chrift's.  fuf- 
ferings  ;  otherwife,  tho'  Chrift  had  fufFered,. 
they  had  not  been  the  better  of  his  fufferings, 
if  this  covenant  had  not  been,  which  gives  them- 
warrant  to  lay  hold  on  the  fame:  ere  faith.tan  ail 
on  Chrift's  fufferings,  it  muft  have  this  ground 
laid  down,  That  it  hath  a  warrant  by  vertue  of 
this  covenant  to  lay  hold  on  them*  3.  The  know-  j 
ledge  and  offer  of  this myfteriouscontrivance  of  J 
grace,is  alfo  necefiary,  and  doth  concur,  to  bring  j 

about,  fl 


Serm.     6c  '  Jfaiab  jj. 

'about  the  freedom :  This  mud  be  manifefted, 
that  there  is  fuch  a  Saviour,  fuch  a  fatisfa&ion, 
andfucjia  covenant,  wherein. the  ground  is  laid 
down,  and  a  warrant  given,  by  vertue  of  this 
covenant  to  make  ule  of  Chrift's  fatisfa<ftion,and 
to  come  by  the  benefit  of  it  ;  this  is  implied  in 
that  wordjHij  knowledge  :  So,Rom*  10.  it'sfaid, 
How  flail  they  believe  in bim^of  whom  they  have 
not  heard  ?  which  fays  plainly,  that  there  can- 
not'be  faith,  except  knowledge  preceed.  I  ob- 
ferve  this  the  rather,  becaufe  many  think  to  come 
to  heaven  without  knowledge,  and  lb  continue 
■ftill  in -their  ignorance:  Bat  ere  there  can  be 
found  faith,  there  mull  neceffarily  be  fome  mea- 
fure  of  knowledge  of  thefe  things  that  are  ne- 
ceflary  to  be  known  ;  as, that  we  are  tinners,  and 
that  we  are  loft  in  our  felves,  that  Jefus  Chrift  is 
the  alone  propitiation  for  fin,  and  that,  accor- 
ding to  the  covenant  of  grace,  they  that  believe 
on  him  fliall  be  abfolved  and  fet  free.  4.  There 
is  a  concurring  of  faith,  for  taking  hold  of  this 
benefit  of  offered  falvation  through  Chrift  ; 
How  faith  concurs  with  Chrift's  fatisfa&ion, 
in  order  to  the  making  of  our  peace  with 
God,  we  fhall  not  now  (land  to  fpeak  particu- 
larly ;  only  in  general,  it  is  by  his  knowledge 
that  it  juftifies :  For,,  tho'  he  have  Sufficient 
righteoufnefs,  and  tho*  the  covenant  give 
warrant  to  take  hold  of  it,  yet,  if  there  be 
not  an  aftual  taking  Ijold  of  it,  it  will  not  pro- 
fit us  ;  therefore^  Rom.  3.  22.  and  9.  30.  it  is 
called,  The  righteoufnefs  which  is  by  faith  in 
him  ;  and  Rom.  4.  $.  the  apoflle  faith,  To  him 
that  worietb  not,  but  believeth  on  him  that  ]ufti- 
fietb  the  ungodly,  bis  faith  is  counted  to  him  for 
righteoufnefs.  It  is  not  faith  without  its  Object 
Chrift,nor  the  Obje&  Chrift  without  faith  ;  but 
it  is  faith  taking  hold  of  him  as  its  Object,  by 
which  we  have  accefs  to  plead  for  abfolution  .• 
Without  Chrift,  our  faith  will  do  us  no  good  ; 
and  without  faith,Chrift  will  not  profit  us ;  for, 
without  faith,  we  have  no  title  to  Chrift :  And 
each  of  thefe  would  be  put  in  their  own  room 
and  place  ;  Chrift  in  his  room,  and  faith  in  its 
room,  as  the  condition  on  which  his  purchafe  is 
made  offer  of  to  us. 

More  particularly  let  me,  Firfi,  Confider  the 
title  that  Chrift  gets  in  .thefe  words;  he  is  cal- 
led the  Lord's  Ser  Vantyar\&  his  righteous  Servant* 

i/?,As  for  Servant,  It  looks  to  him  a§  Media- 
tory this  whole  Cbapter,\vith  Chapter  42.  1.  and 
52.13.  do  abundantly  Clear:  Chrift  Jefus  then,as 
Mediator,  is  the  Lord's  Servant ;  or  he,  in  per- 
forming the  office  of  Mediator,  is  his  Father's 
Servant;  fo  the  Lord  calls  \\\m,VfaU  89.19.when 
he  fays,/  have  laid  help  upon  Onetbat  is  mighty,  I 


Verfe  ix.  5-3 

bavefwndDw'id  my  Ser  v  ant  ^c?  or  he  is  there 
ipeakmg  of  Jefus  Chrift,  with  whom  the 
nant  of  grace,  as  with  the  Head  of  the  confede- 
rated party,  is  principally  made.  It  imports 
thefe  Four,  which  may  be  as  fo  many  reafons  of 
this  defignation.  i.An  humiliation,  and  inferio- 
rity in  refpeft  of  God, 'as  it's  feid,  Ph'l.  2.  Hz 
humbled  h'imfelfand  became  ofnoreputqtkmln 
which  refpecc,he  Jumfelf  fays,  that  the  Father  is 
greater  than  he ;  and  that  he  is  fent.  that  he  eamt 
not  to  do  his  own  will,  but  the  will  of  him  that 
fent  him.  This  holds  forth  a  great  wonder  in  the 
difpenfation  of  grace,  that  the  Father's  Fellm* 
and  Equal,  he  that  was  Lord  and  Mafter  of  ail, 
fhould  become  a  Servant  in  the.work  of  redemp- 
tion/or the  faying  of  fouls  :  This  muft  fure  be*  a 
great  work,wherein  the  Son  becomes  a  Servsnt.as 
it  muft  be  a  greater  wonder, that  grace  fo  far  ccn- 
defcended,  as  to  make  him,  wji  inceof 

life,  to  become  a  Servant :  And  we  Would  look  at 
it  as  a  much  greater,  and  far  more  monientuous 
bufinefs,  than  we  ufe  to  do,  to  get  a  i'cui  faved. 
2.  It  imports  his  prerogative,  as  being  Angular- 
ly and  eminently  God's  Servant  ;  he"  is  called, 
Heb.  13,  20.  The  great  Shepherd  ;  fo  may  he  be 
called  the  great  Steward  and  Deputy  over  all  the 
Lord's  houfe  :  So  then,  he  is  a  lingular,  choice, 
and  non-fuch  Servant ;  Behold,  fays  Jehovah, 
Jfaiab  42.  1 .  my  Servant  whom  1  uphold.,  mint 
Elett  in  whom  my  foul  delight eth  :  Tho'  all  be  - 
God's  fervants,  yet  in  this  refpect,  he  is  fin- 
gularly,and  folely  a  Servant,  as  he  is  great  Lord- 
deputy,  made  Head  over  all  things  to  theChurch, 
who  was  before  all  things,  and  is  preferred -to 
all  things.  This  is  very  comfortable  to  believ- 
ers, to  confider,  that  tho'  our  Lord  Jefus  be  a 
Servant,  yet  he  is  a  choice  and  lingular  Servant, 
Adminiftrator,  and  Steward  for  their  good,  it 
being  for  them  that  he  becomes  a  Servant.  3.  If 
imports  the  particular  task  or  work  that  is  laid 
on  him,  and  the  cbmmwion  that  he  hath  gotter 
to  follow  forth  and  profecute  that  work  ;  whici 
is  the  main  reafon  of  this  defignation  of  a  Ser-'  ' 
vW, becaufe  he  is  intrufted  with  carrying  on  tru  , 
great  work  of  the  redemption  of  elecl:  finners;- 
Therefore  he  fays,  /  came  net  to  do  my  own  wi(L 
but  the  will  of  him  that  fent  me,  and  to  f.n'Jb 
his  work  ;  and,  /  have  finijjjed  the  work  wkch 
thou  gavefl  me  to  do  ;  becaufe  he  is  particularly 
intrufted  with  the  bringing  about,  or  that  work. 
He  hath  gotten  fo  many  given  him  to  redeem 
and  fave,  to  whom  he  is  appointed  a  Shepherd,  a 
Head,  and  Overfeer  or  Bifhop?  Therefore  he 
calls  himfelf  the  good  Shepherd,  and  is  called  by 
theapoftle,  the  Shepherd  and  Jbifjop  (or  Over- 
ly n  2  feer) 


2  74  IJaiab'tl. 

feer)  of  fouls  :    And  of  all  that  are  given  him 

he  loleth  none,  but  maketh  account  of  them  all. 
'And  this  is  yet  more  comfortable,  when  we  con- 
fider  that  Chrill  is  not  a  Servant  {imply,  but  a 
Servant  commiffionate  to  gather  in  fouls,  to 
bring  home  the  ioft  fheep  of  the  houfe  ot'H,  ael; 
this  is  his  office  and  ferv.ice,  even  to  fatisty  for 
the  fins  of  fuch,  to  dellroy  the  power  that  the 
hath  over  them,  and  fo  fubdue  fin  in 
them.  4.  It  imports  tins,  that  the  wbrk  which 
be  performs,  in  the  redeeming  "of  fouls,  is  fo 
acceptable  to  God,  and  doth  fa  mightily  con- 
cur 2nd  co  operate,  to  the  promoving  of  Ms 
defign,  that  the  Lord  owns  every  thing  that 
performed  by  his  great  Ambaf- 
fedor.  and  b)  him,  who  hath  the  truft  of  all  the 
affairs  of 'his  houfe  committed  to  him  ;  fo  that 
our  Lwid  JefilSj  in  performing  the  work  of  re- 
demption, cannot  but  be  acceptable  to  Jehovah, 
"becauie  it  is  a  performing  of  that  with  which  he 
hath  intruded  him  :  Therefore,  Jebfl  4,  he  fays, 
that  it  is  hi:  meat  to  do  bis  Father's  voill^and  to 
'fnijb  bis  wotky  and  to  this  purpofe,  he  fays  to 
his  fuppofed  father,  and  to  his  mother,  Luke  2* 
4.0.  Wifiye  not  that  I  mufl  be  about  my  Father's. 
hufincfsJ  It's  his  buiinefs,  becaufe  it  is  Co  on  the 
matter,  it's  fo  accounted- of,  and  comes  to  be  fo. 
an  the  end  ;  and  therefore,  in  the  iotb  verfe  of 
this  Cbsp.  it  is  faid,.X5«  pleafure  of  the  Lord 
ffyaU  pro/per  in  bis  hand, 

2dlyyks  for  his  being  the  Lord*s  righteous  Se r~ 
•v.ant ;  he  is  not.only  a  Servant;,  but  an  excellent 
Servant ;  not  righteous  limply,  as  he  is  God  on- 
ly ;  nor  righteous  Amply,  as  he  Man  ;  but  righ- 
teous, in  the  adminiftration  of  his  offices,  and 
in  the  difcharge  of  the  great  truft  committed  to. 
Van.  Whence  obferve,  c  That  our  Lord  Jefus, 
J  in  performing  of  the  office  and  work  of  Medi- 
tation and  redemption,  is  molt  trufty  and  faith- 
yul.'  There  is  not  any  the  leaft  fault  or  failing 
his  performing  of  it :  Ke  is  the  Lord's  Ser- 
knt,  that  never  wronged  his  Matter,  who  ne- 
ilx  miscarried  in-hiscommiflion,  nor  mifmana- 
»d  it  in  the  leaft ;  faith  he,  /  bavefinifljed  the 
TLrk  which  tbeugavcji  mt  tc  do1.  If  we  look  a 
little  to  the  qua! in  rations,  that  fliine  eminently 
Snche  adminiftration  of  his  office,  they  will  nuke 
©A  this ;  for  he  ad minlft rates  them,  1  ,V  or.  J  er- 
lulu'  wifely.  2.  Very  tenderly.  3.  M oft  diligent*? 
ty  ind  effectually.  4.  With  all  faitbihlnefs;  Thus 
doth  he  intirely  and  holily,  without  the  leaft 
frouih  of  unrighteoufnefs,  perform  all  the  truft 
•pnjbitted  to  him,  and  that  both  towards  God, 
and  towards  -the  Iheep  ;  fo  as. he  is  eminently, 
$>y  the  Lord's  own  teftirnony,  bis  righteous  Ser- 
'W2&3  mth  whom  he-is  .wv-1  1  pleated,  a^d  canna:. 


Verfe  u.  .  Serin*  ^gl 

but  be  well  pleafed.  It  will  not  be  needful  to- 
feparate  thefe  qualifications  of  his  iervice.in  the 
adminiftration  of  his  offices  :  In  (peaking  to 
them,  we  ihall  only  defire  you  to  take  notice  of 
fome  few  places  of  fcripturc  jhat  hold  them  out, 
the  firft  whereof  is  that,    lf&i.  40.  1 1.  He  Jha& 

feed  his  flock  like  aflitpherd,  bejball  gather  the 
lambs  with  bis  arm,  and  carry   them  in  his  bo- 

fom,  and  gently  lead  thefe  that  are  voitb young ;. 
X^ever  Jhepherd  was  fo  careful  of  Jus  flock,  for  he 

feeds  them,  and  in  feeding  them  waits  diligent- 
ly on  them, and  takes"  them  to  thefe  places  where 
it  is  beft  for  them  to  feed:  He  thinks  fit  rfowand 
then,  it's  true,    that  dogs  be  hounded  at  them, 
yet  he  is  fo  warm  to,and  tender  of  them,  that  he 
gathers  them  with  |jisarro,aria  he  is  fo  dextetous- 
and  skilful  in    conducting  them,  that  he  g  ntly 
leads  them  that  are  with  young  \  fhat  is.iuch  of 
them  as  are  in  pangs  of  the  sew-bii  ch,he  will  by 
no  means  over-drive; To  fpeak  it  with  reverence, 
he  is  as  a  skilful  midwife,  to  make  thofe  that  are 
with  child  fafely  to  bring  fofth  jwell  then  may  he. 
get  this  name,    of  the  Lord's  righteous  Servant. " 
The  next  place  is,   Jfai.  42.  1, 2, 3, 4.  Behold  my 
Servant  wbr-m  1 upbo.d^my  Elect  in  whom  my  foul 
dMighteth  \  I  have  put  my 'Spirit  upon  bimjjejhall 
Wring  forth  judgment  to  the  Gentiles  :    HeJhalU 
not  cry^nor  lift  up.nor  caufe  his  voice  to  be  heard, 
in  the  flreet :   A  bruifed  reed  Jkall  he  not  break,. 
and  the  f moling  flax  jb  all  he  not  quench  ;  bejball- 
bring  forth  judgment  unto  truth.&c.  Is  there  not. 
here  a  wonderful  commendation  that  the  Father 
gives  to  the  Son,    and  that  the  gracious  Mafter 
gives  to  the  righteousServant  in  his  offices  ?  He 
is  his  ele&  choice  Servant,  in  whom  his  foul  de- 
lights ;  he  does  notcry,nor  lift  up  his  voice;  he 
is  bufier  about  his  work,  than  in  making  any  din 
about  it  ;  there  is  no  frowardnefs  in  his  way,  bat- 
he is  tender  of  fouls,  that  are  like  to  a  bruited? 
reed,and  fmoking  flax-;  hewill  not  break  the  one, 
nor  put  out  the  other;  where  a  foul  is  weak,  or. 
woundedjhe  will  not  break  orbruile  it,byarough 
touch,  or  word  j    and  where  there  are  the  leaft 
breathings  of  ilncere  deiires  after  him,    he  will 
not  quench.nor  ftifle  them:  And  tho'  the  task  be 
great  tha-  he  hath  in  hand,  he  fails  not  in  going 
through  with  it;  he  fits  not  up,  nor  is  he  dis- 
couraged  under  it,  notvvithftanding  of  all  the 
wrath  he  hath  to  meet  with  in  his  way. Therefore 
when  thacup  is  put  in  his  hand,at  which  his  holy 
humane  nature  fome  way  fhfunk  and  lcarred,yeS 
he  takes  it  pleafaniiy,  faying,  But  for  this  caufe 
cams  I  unto  this  hour  ;    and  profecuted  his  work^ 
couragiouily  and  conftantly,.  till  he  bring  forth 
judgment  to  victory,  and  till  he  gain  his  point  : 


Serm.  $&  Ifaiah  $3. 

This  fhews  him  to  be  a  mod  choice  and  faithful 
fervant.  A  3d  place  is  #4.52.13.  Beb,ld  my 
Servant  frail  deal  prudently,  &c.  't  cannot  be  i- 
maginedi  what  a  fpiritual  cannie  and  dexterous 
Wav  he  hath  in  the  favirg  of  fouls,  and  how 
wifely  and  prudently  he  puriuesthac  work.  There 
is  a  4th  place,  Pfal.  89.  10,  20.  /  have  laid  help 
upen  One  that  is  mighty,  I  have  exalted  One 
eh  of  en  cut  of  toe  people,  1  have  fcund  Davi&my 
Servant:  The  enemy  Jball  not  exaft  upon  him, 
&e.  He  is  fo  dexterous  and  pov.  erful,  that  the 
devil  i&all  gain  no  ground  of  him,  but  he  dull 
gain  ground  of  him,  and  defeat  b.'m:  Co  that  we 
come  aiter  only  to  gather  the  fpoil.  He  Is  able 
to  fave  to  the  uttermefl  (as  it  is,  Heb*  7.  26.)  all 
that  come  unto  Gcd  through  him  ;  and  near 
the  clofe  of  that  Chap,  it  is  taid,  Such  an -high 
Pries!  became  us,  mho  is- holy,  barmle'fs*.  fepdrate 
from  fmnersy  made  higher  than  toe  heavens.' 
Thele  are  his  qualifications,  he  is  an  holy  and 
harmlefs  high  Pried,  a  fweet  and  (to  fay  fo)  illers 
>tor,  by  whom  there'was  never  any  hurt ; 
his  ill  was  never  heard  of,  in  the  place  where  he 
Was  :  He  is  undented,  pure  and  fpotlefs,  in  the 
management  of  all  the  trull  committed  to  him  ; 
there  was  never  any  thing  done  by  him,  of  which 
it  could  be  faid,  that  it  might  have  been  done- 
better  :  He  is  feparate  from  iinners,  and  fo  ano- 
ther kind  of  high  Pried  than  thofe  who  wrere  be- 
fore him  *,  and  all  this,  both  as  to  Gcd,  fo  as  he 
could  lay,  and  go  to  death  with  it,  It  is  finifbed'y 
and  as  to  them  that  were^ntrafted  to  him,  lb  as 
lie  could  fay 3  Of  all  that  thou  hafl  given  me,  I 
Jbave  loft  none  \  he  makes  a  full  and  faithful  ac* 
count  of  all  committed  to  him. 

This  is  a  plain,  and  yet  a  mod  ufeful  truth  : 
For  ufe  of  it,  behold  here,  and  wonder  at  the 
way_of  grace,  that  not  only  gives  a  Mediator, 
but  fuch  a  Mediator,!  who  (s  it  is,  Heb,^.) 
is  faithful  ever  tbe.boufs  of  Gcd:  This  is  the 
Ufe  of  our  conization,  that  we  have  an 
]  :ediator,  a  good  Shepherd,  a  wife,  prudent 
tender  One,  and  faithful  5  and  indeed  it  would 
well  become  us  to  wonder  more  that  the  Lord 
in  the  way  of  his  grace  hath  thus  condefcended  ; 
and  it  fhou  Id  exceedingly,  provoke  us  to  be  thank- 
ful on  this  account,  that  not  only  there  is  a  way 
of  grace,  but  fuch  a  way  of  grace  found  out 
and  edablilbed,  whereby  we  have  fueli  an  high 
Pried,  that  manages  all  fo  well,  and  fo  dexter- 
oufly.  O  have  ye  ever'fuitably  prized  this.that 
God  hath  given  fuch  a  righteous  and  faithful 
Mediator  and  Servant  /  I  fear  many  fuffer  this 
mod  obfervable  difpenfation  to  pafs-  without 
due  obfervation.  Though  the  Lord  Jehovah 
-  notef  him,  without  commending  him  y 


Verfen.  2fi 

yet  wretched  and  ungrate  we,  can,  alas!  fpeak 
of  him,  and  hear  hfm  fpoken  of,  with  h  arts 
very  little  affe&ed  :  Believers  may  be  afhamect 
of  this;  we  think  lamentably  little  of  him,  we 
edeem  not  fuitably  of  him  ;  when  We  fee  him, 
there  is  fcarce  any  form  or  beauty  feen  in  him, 
wherefore  we  fhould  defire  him  ;  we  do  in  a 
great  mealure  undervalue  this  way  of  grace's 
adminidration,  that  fhould  be  in  a  fpecial  man- 
ner rav'ihirg  to  us,  that  we  are  thereby  brought' 
under  fuch  a  tutory. 

The  id  Ufe  is  for  believers  comfort  and  in- 
couragement  ;  O  but  they  are  happy,   that  have 
committed  themfelves  to  him,  as  to   a  faithful 
Shepherd  and  Overfeer  !  They  may  be  lure  that 
he  is  a  noj^ble  and  non-fuch  Overfeer,  as  might 
be  more   fully  cleared,  if  we  would   defcend  to 
the  particulars  of  believers  need:    Have  they 
little  grace  ?  is  it   fcarce  fmoking  ?  he  is  not  a 
ri^id'taskmafter,  like  to  the  Egyptians,  nay,  nor 
like  to  the  lav/,  he   quenches    not  the  fnlcking 
flax.   Are  they  daggering  becaufe  of  apprehen- 
ded or  real  weakneis,   and  their  hearts  fhaking 
like  the  trees  in  the  wood,  or  rather  like  fo  ma- 
ny draes  ?  they  may  with  comfort  give  him  the 
overfightof  them',  he   will  not  break  the  brui* 
fed  reed,  he  Will  bear  the  heavied  end  of  his 
own  yoke.     Have  they  a  draying   difpofition  ? 
Are  they  like  young  wanton  lambs  leaping  out 
from  the  red  ?  He   will  gather  them  w7hh  his 
arm;    and  when  he  takes  a  rougher  way,  yet 
grace  mines  dill  in  it.     Are  they  fainting  and' 
Ivvooning  ?  he  will  take  them  into  his  bofom  ; 
he  will  lead  fhe  blind,  he  bears  the  weak,  he 
hath  a  way  of  fupporting  his  own   that  is  mod' 
tender  ;  My  grace  (fays  he  to    Paul)  is  fujflci- 
ent  for  thee;    my  fttength  is  made  per  fed:  ir/ 
noealnefi.     Are  there  any  'oi  them  with  child, 
(to  fpeak  fo)  or  is  their  bringing  forth  quid:' 
and    lively   i  He    gently  leads    thofe    that  aie 
with  young,  and  will  not  fufferthemto  mifca- 
ry,  in  the  bringing  forth  ;    he  will  tut  put  n&T 
rojne  into  old  bottles,  be  will  not  caufe  to  tra- 
vel, and  not  make  to   bring  forth:  The  Lod 
hath    given  believers  fuch    a  Servant    as  they 
dood  in  need  of,  even  a  righteous  Servant,  fii- 
ted  every  way  to  their   condition,  who  will  not' 
be  behind,  nor  wanting,  in  looking  to  the  leafl 
wrigling  (to  fpeak  Co)  under  his  care  and  o/cf; 
fight; 

Itferves  therefore,  in  the  3^  place,to- reprove 
the  fufpicions  and  jealoufies  that  believers  have 
often  of  Ghrid,  who  aVe  difpofed  to  fay  with  the 
PfalmiJU  Pfal.'jj.  Jfaid,Myhcpe  and  my  flrengtb 
is  perified  from  the  Lord)   will  the  Lcrd  caft 


~&f6  Ifaiab  ^3. 

cfffcr  ever?  will  be  be  favourable  nc\more?  is  bis 
mercy  dean  gone  for  ever  ?  dotb  his  promife  fail 
for  evermore  ?  hath  he  forgotten  to  be  gracious? 
&c.  Nay  5  the  jealoufy  and  misbelief  of  Tome  feri- 
ous  fouls  will  fometimes  talk  at  this  rate,  I -may 
give  it  over,  this  work  will  never  go  with  me. 
Beware,  I  befeech  you,  of  this  ;  for  the  language 
of  it  is,  that  our  Lord  is  not  a  righteous  Servant: 
Let  therefore  your  fpirits  be  calmed,  and  pray 
the  Lord  to  command  a  calm  in  them  which 
are  committed  to  him.  Befpeak'your  fouls,  as 
David  did  his,  Ffal.  42.  Why  art  thou  cafi  down, 
O  my  foul  f  and  why  art  thou  difquieted  in  me  ? 
Truft  in  God  ;  for  he  is  faithful  (as  if  he  had  faid) 
thlt  he  hath  the  overflght  of  me :  And  effay,  with 
Tauly  to  be  in  cafe  to  fay,  /  know  whet):  J  have 
believed;  and  fo  ihall  not  be  afhamed ;  Jam 
perfwaded  that  he  is  able  to  keep,  -that  which  I 
have  committed  to  bim^againfl  that  day  5  I  knew 
that  he  is  fuch  a  Chrifl,  that  I  commit  my  felf 
to,  who  is  fo  skilful,  dexterous,  tender,  and 
faithful  in  keeping-that  which  is  given  to  him. 
And  is  not  this  moft  comfortable,  and  a  notable 
ground  of  quietnefs,  that  our  Mediator  is  fuch 
as  cannot  mifcarry  ?  and  may  it  not  fhame  be- 
lievers, when  either  they  adventure  upon  any- 
thing their  alone  without  him,  or  when  they 
commit  themfelves  to  him,  and  yet  do  not  fo  in- 
tirely  truft  him,  but  entertain  fufpicions  and 
jealoufies  of  him.  and  think,  becaufe  their  fpark 
is  not  a  fire  or  a  flame,  but  fmokes  only,  that 
therefore  it  wij-1  die  out,  and  be  utterly  quench- 
ed, as  if  he  could  not  keep  it  in,  and  increafe 
it,  and  becaufe  they  cannot  guide  themfelves, 
think  that  they  will  utterly  mifcarry,  as  if  he 
had  not  arms  to  carry  them  ?  Indeed  preemp- 
tion is  to  be  abhorred,  but  fuch  as  are  fled  in- 
tj  him  would  truft-  in  him  fo  far  as  to  keep  up 
tteir  hearts  in  him,  and  would  ftudy  to  be  cheer- 
fii  in  him,  and  to  walk  up  and  down  in  his 
flfength  ;  this  is  certainly  called  for  from  you  ; 


Ver.  11.  Serm.  ju 

Therefore  be  content  to  be  born  by  him,  where 
you. cannot  go  your  alone. 

Ufe  4.  Is  he  fuch  a  righteous  Servant?  Then  . 
let  me  lay,  Are  there  any  of  you  that  need  to 
fear,  or  to  have  the  leaft  hink,  or  hesitation,  to 
commit  your  felves  to  him  ?  And  fhould  it  not 
be  a  motive  to  prefs  you  to  give  him  credit  ? 
For  he  fays,  John  6*.  39,  40.  that  it's  his  commif- 
flon  and  fervice  to  keep  them  which  are  commit- 
ted to  him,  and  to  raife  them  up  at  the  laft 
day,  and  to  give  them  eternal  life  ;  and  he  is  ] 
righteous  and  faithful  in  performing  of  it :  If 
fo,  then  credit  the  falvation  of  your  fouls  to  this 
righteous  Servant  •,  commit  your  fouls  in  well-do- 
ing to  him,  as  unto  a  faithful  Creator  ;  never  be 
at  peace,  nor  at  eafe,  till  ye  be  under  his  charge 
and  keeping;  and  though  ye.  be  as  little  lambs, 
as  weak  wriglings  or  heavy  with  young,  it's 
the  lefs  matter,  if  ye  be  of  his  flock,  ye  fhall 
be  preferved:  Is  it  poluble  that  ye  can  be  right, 
if  ye  be  from  under  his  care  and  cuftody  ?  Nay, 
it's  utterly  impoffible,  that  ye  can  be  fecure,  but 
under  his  care  ;  and  it's  as  impoflible,  but  that  j 
ye  muft  he  iaie,  if  ye  be  under  his  care  and  o» 
verflght ;  and  therefore  endeavour  to  be  within 
the  reach  of  it,  and  to  count  your  felves  happy, 
when  ye  do  fincerely  give  him  credit ;  and  to 
believe  that  ye  are  in  greateft  hazard,  when  ye 
take  moft  on  your  felves.  What  a  fhame  will 
it  be  to  many,  who  have  heard  that  Chrift  was 
fuch  a  Servant,  and  yet  they  would  not  take  his 
fervice  to  bring  them  through  to  heaven  ?  Thus 
it  ftands  with  you,  to  whom  he  is  fpoken  of  in 
the  gofpel,  ye  fhall  be  found  either  to  have  ac- 
cepted or  reje£ed  him,  according  as  by  faith  ye. 
yield  your  felves  to  him,  or  by  unbelief  ye  re- 
fufe  to  clofe  with  him :  Let  not  this  word  flip, 
as  many  have  done.  And  the  Lord  himfelf  make 
you  wife,  to  make  choice  in  time  of  the  fervice 
of  this  righteous  Servant,  for  your  juftification 
and  falvation. 


SERMON     LI. 

Ifaiah  liii.  ii.-_.J5j/  his  knowledge  fhall  my  righteous  Servant  juflify  many. 


IFvve  had  fuch  thoughts  of  the  falvation  of 
\our  own  fouls,  as  the  Lord  had,  and  ftill 
hatll  of  the  falvation  of  fouls,  we  could  not 
but  be  more  ferioufly  concerned  about  them, 
and  lbore  taken  up,  how  to  get  them  faved : 
Thisi-orkof  the  fJvation«of  finners  did  before 
the  world  was  (to  fpeak  fo  with  reverence)  take 
up  the  Perfons  of  the  glorious  Godhead  ;  and 
was  fingled  out,  and  made  choice  of,  as  an  im- 
ployment  worthy  of  the  Son  of  God,  who  was 


chofen  for  this  very  work,  that  by  him  many 
might  be  juftified  and  faved;  for  the  accom- 
plifhment  of  which,  he  became  a  Servant:  Muft 
it  not  then  be  an  excellent  work,  that  none  but 
he  could  *be  trufted  with,  who  is  Heir  of  all 
things,  and  by  whom  the  world  was  made? 

We  fhew  you  the  meaning  of  thefe  words  the 
laft  day,  and  obferved  two  things  from  this  defig- 
nation,  that  our  Lord  gets  here.    'j.That  our 

<  Lord 


Serrr?.  {I.  IJaiab  53. 

«  Lord  Jefus,  in  the  work  of  mediation,  and  of 
€  the  redemption  of  finners,  was  God'sServant.' 
.  Not  fo  much  to  denote  his  being  inferior,  as 
Mediator,  to  the  Father  ;  as  to  hold  forth  his  be- 
ing commiflionated  for  this  fervice,  and  the  Lord 
accepting  of  him  in'  it.  '2  .  That  our  Lord  Jefus 

*  did  excellently  difcharge  this  truft  committed 

*  to  him.'  Therefore  he  is  not  only  called  a  * 
Servant ibxit  my  righteous  Servant^  having  molt 
faithfully  acquitted  himfelf,  and  as  being  ful- 
ly approven  and  accepted  in  the  truft  committed 
to  him.  When  the  Lord  fpeaks  To  o:  Chrift,  it 
ought  mightily  to  engage  us  to  bemuch'in  love 
with  God,  who  hath  given  fuch  a  faithful  Medi- 
ator and  Servant;  and  with  Jefus  Chrift,  that 
condefcended  to  take  the  trufl  of  poor  finners 
falvation,  and  that  doth  fo  kindly  difcharge  it. 
There  are  fome  things  liere,*  that  may  be  paf- 
flngly  hinted  at,  and  then  we  fhall  come  more 
clofely  and  particularly  to  the  words. 

1.  Then,  obferve,  'That  it  is  a  privilege  and 
c  prerogative  to  be  God's  Servant.3  Therefore 
it's  mentioned  here,  as  a  piece  of  the  Mediator's 
privilege  :  It's  true  he  was  fingularjy  and  emi- 
nently a  Servant,even  the  Lord's  choice  Servant, 
in  whom  his  foul  delighted,  and  does  delight, 
above  what  any  other  can  be  capable  of;  yet  to 
be  a  fervant  to  God,  to  take  direction  from  him, 
to  do  his  will,  to  feek  his  honour,  to  give  obedi  • 
ence  to  him,  in  what  he  calleth  for,  is  certainly 
a  privilege,  and  a  great  one;  yea,  it  is  fpoken  of 
as  a  privilege  of  glorified  faints  in  heaven,  Rev. 
22.  3.  His  fervant s  Jhall  Jerve  him  :  And  if  it  be 
a  privilege  in  heaven,  we  would  think  it  fo  here 
on  earth ;  and  yet,  if  the  language  of  our  hearts 
were  known,  there  would%e  found  a  fecret  dis- 
daining of,  and  repining  at  fervice  to  God,  and 
a  faying. on  the  matter,  Let  us  break  his  bands 
a/under,  and  caft  away  his  cords  from  us*  But, 
know  ye  what  ye  are  doing  ?  even  difclaiming 
and  defpiiing  that  which  is  your  great  privilege  : 
All  thefe  that  are  in  heaven,  and  all  thofe  who 
are  in  a  right  frame  on  earth,  count  it  their  pri- 
vilege to  be  his  fervants  ;  and  we  are-  comman- 
ded to  pray,  Thy  will  be  done  in  earthy  as  it  is 
done  in  heaven  5  or,  Be  thou  f? rved  on  earth,  as 
thou  art  in  heaven  :  Therefore  it  ought  to  be 
accounted  of,  as  a  privilege,    as  a  great  and 

^glorious  privilege,  to  be.  his  fervants. 

2.  Obferve,  'That  the  Lord  can  tell  exactly  and 
c  infallibly,  how  every  fervant  carries  himfelf; 

*  who  are  ill  and  tlothful,  and  who  are  good  and 
c  faithful  fervants  :  who  are   righteous  fervants 
j  according  to -their  ineafure,  and  who  not.'.  Will 
ht  take  notice  how  Chrift  carries  himfelf  in  his ' 
fervice  and  truft,  and  will  he  not  take  notice  of 


Verfe  1 1.  *  277 

others?  Moft  certainly  he  will;  and  therefore, 
Mat.  25.  and  Luke  29.  he  calls  the  fervants  to  a 
reckoning,  to  whom  the  talents  are  given  ;  and' as 
they  have  made  ufe  of  them,and  improved  them, 
or  not,  fo  doth  he  commend  and  reward  them, 
or  not  :  There  are  none  of  us,  but  have  gotten 
fome  one  talent  and  truft  or  another,  and  no  doubt, 
there  will  be  much  to  reckon  for;  I  am  afraid, 
that  when  he  calls  us  all  to  an  account,  though 
there  will  be  fome  to  whom  it  will  be  faid,  Well 
done,  good  and  faithful  jervant\  there  will  be 
many  to  whom  it  will  be  faid,  Thou  evil  and 
flit  bfal  fervant :  And  theflstbful fervant  will  be 
found  to  be  the  ill  fervant ;  and,  amongft  other 
aggravations  of  his  guilt,  this  will  be  one,  that 
he  wa%  unlike  to  Chrift  the  righteous  Servant. 
3.  Obferve,  'That  the  right  improvement  and 

•  difcharge  of  the  truft  committed  to  us,  and  of 

*  our  fervice  to  God,  is  a  commendable  and  ho- 
c  nourable  thing.'  It  is  recorded  here,  to  Chrift's 
commendation,  that  he  was  ^righteous  Servant, 
even  faithful  over'  the  houfe  of  God,  in  ail 
things;  and  proportionably  is  the  commendati- 
on of  the  ordinary  under-fervants,  when  they, 
in  their  places  and  ftations,  perform  their  fer- 
vice honeftly  and  faithfully,  fo  as  they  may  be 
accepted  of  God  on  his  account :  The.  day  is 
coming  when  eVery  man's  work  will  be  reward- 
ed ;  and  as  we  fow,  fo  we  fhall  reap;  in  that  day, 
if  we  had  all  the  world,  we  would  give  it,to  hear 
that  word  from  Chrift's  mouth,  Well  done,  thott 
good  and  faithful  fervant  ;  but  few  will  get  that 
teftimony.  Ye  think  it  much  now,  to  get  a  name 
of  fidelity  amongft  men,  and  to  be.efteemed  fuch 
as  keep  your  word,  and  will  not  break  your  pro- 
mife,  nor  parole  (and  it's  good  in  fo  far,  that  it 
be  fo)  but  many  fuch  will  be  found  to  have  bro- 
ken many  a  word  to  God,  and  falfified  many  a 
promife  :  Think  upon  it,  and  lay  it  to  heart,that 
it  will  be  better  to  have  a  word  of  teftimony  from 
God  in  that  day,  andfto  have  it  faid  to  you  by 
him,  Faithful  fervarrt,  thou  improved  well  the 
little  that  I  g3ve  thee  ;  it  was  laid  out,  and  ex- 
pended, not  Co  much  to  buy  and  to  put  on  brave 
clothes,  nor  to  buy  dt  build  fine  houfes,  as  it 
was  for  me,  and  for  my^pnour;  whatever  place, 
ftation,  capacity  or  imployment  thou  w  . 
thou  endeavoured  to  do  good  in'it;  and  "Mien- 
thou  couldft  not  do  for  my  work,  for  my  people, 
and  for  my  honou  *.  thou  waft  praying  for  them j 
and  when  thou  had  an  opportunity  to  hear  my 
word, thou  didft  not  flight.norlet  that  flip;  This, 
I  fay,  will  be  better  than  a  great  name  and  tefti- 
mony from  and  amongft  men  ;  but  alas,  we  fear 
that  it  fhall  be  faid  of  .many,  Ye  had  many  op- 


il%  Jfdiah  ft. 

portunities  of  getting  and  doing  good,  but  what 
ufe  made  ye  of  them  ?  It  had  been  better  that  ye 
Jiad  never  had  them,  it  had  been  better  that  ye 
had  never  had  a  groat  or  two  pence,  than  to  have 
had  all  thefe  riches-,  and  to  have  had  none,  ra- 
ther than  to  have  had  fuch  and  tuch  a  lucrative  or 
gainful  place  and  imployment,  which  ye  impro- 
ved not  fbrGod:  It's  a  iorematter,*hat  we  fhould 
preach,  and  ye  fhould  hear  thefe  general.truths  of 
the  gofper,  from  day  to  day,  and  that  yet  they  do 
not  fink  into  your  hearts.  Ye  will  not  readily  de- 
ny, that  there  is  a  day  of  reckoning  coming,  and 
that  it  will  be  a  great  favour  to  be  commended 
of  him  in  that  day,  and  yet,  how  few  do  by  their 
praaice  evidence,that  they  lay  weight  on  it  ?  It's 
Very  fad  that  religion  fhould  be  io  .trifled  in.  Ma- 
ny of  you  will  come  to  the  Church,andfeem  there, 
and  in  your  other  carriage,  as  if  ye  were  going  to 
heaven ;  when,  in  the  mean  time,  ye  have  rew  ferr- 
ous thoughts,  either  of  heaven  or  of  hell :  But  in 
that  day  wherein  y.e  (hall  (land  trembling  before  his 
tribunal,  and  (hall  there  receive  the  fentence  of 
an  evil  and  (lothful  fervant,  yt  will  find,  to  your 
coft,  that  there  was  weight  inthefe  truths,  that 
now  ye  take  but  little  notice  of. 

4.  In  general,  Obferve,  'That  k's  fingular,pro- 
«  per  and  peculiar  to  our  Lord  Jefus,  to  be  God's 
<  approven  Servant,fo  as  to  be  without  all  ground 

*  of  challenge,™  the  difcharge  of  his  duty  and 

*  truft.'  And  indeed  there  is  no  righteous  fervant, 
in  this  fenfe,  but  he  only,  who  according  to  the 
very. rigor  of  the  law,  was  fuch  ;  the  law  could 
not  charge  him  with  any  the  leaft  violation  of  it, 
or  want  of  conformity  unto  it,  for  he  fulfilled  all 
right eoufneCs-  We  fpake  to  fihis  on  v.  9.  andTIiall 
not  now"infilt  en  it  1  Only  it's  a  fore  matter.that 
this  truth  fhould  be  called  in  queflion,  and  cal- 
led an  untruth  in  thofedays;  andthatmen  fhould 
lay,  that  this  defignatujn  and  title  is  not  proper 
to  thrill,  but  that  it's  common  to  all  true  Chris 
{Hans',  as  it  they  were  alfc^ree  or  fin  ;  and  that 
not  by  the  imputation  oF.  Chrift's  righteouf- 
ne'.s  to  them,  but  by  their  owit doing  of  righ- 
teoufnefs:  Lord  five  us!  what  a  high  injury  is 
this  to  the  Son  of  GocM  and  whatgrois  igno- 
rance is  here  of  the  eruption  of  man's  nature, 
which  in  the  bed  and  hoiicfl  of  meer  men  is  ne- 
ver in  this  life  finally  expelled,  as  the  icrip- 
turesof  the  old  and  new  teilament  molt  convin- 
cing lv  clear  !  and  what  a  wronging  is  this  or  the 
truth' of  God,  which  holds  forth  our  Lord  Jefus, 
as  fin*  led  out  to  he,  and  who  is  ddigr.ed  by 
this  name,  The  Lord's  righted**  Servant  !  Now, 
if  there  were  any  mo  properly  ib  cahed,  we 
could  not  fay  that  it  were  meant  of  him.  But 
k's  not  very  profitable^  to  infift  in  fpeaking  of 
tfcefe  dotages , and  foolries. 


Verfe  11.  Serm.^i'; 

But  to  come  more  particularly  to  theJ)enefits 
that  flow  from,  and  eome  by  this  righteous  Ser- 
vant,  and  from  the  fervice  intruded  to  him,  and 
fo  faithfully  managed  and  difcharged  by  him  :  By 
his  Vnowlege  (faith  Jehovah)  Jhall  he  juftify  many^ 
that  is,  his  fervice  is'  to  abfolve  finners,  and  let 
them  free  from  the  guilt  of  fin, and  from  the  curfe 
that  naturally  they  are  under,  and  liable  to.  ' 
Looking  on  thefe  words  in  the  connexion  with 
the, former,  we  fhill  obferve  three  or  four  things, 
ere  we  come  to  the  more  clofs  and  particular 
confideration  of  the  wrords  in  themfelves. 

The  ijl  of  which  is  this,  'That  the  juftify* 
c  ing  of  many  finners,  even  of  all  the  ele&,  is  the 
c  fpecial  trull  committed  by  Jehovah,  to  the 
c  Mediator  ;  It  is  in  this  especially  wherein  his 
c  fervice  confifts.*  Would  ye  then  know,  what  is 
the  imployment  of  this  righteous  Servant  ?  It  is 
even  this,  he  foall  juftify  many  \  he  ihall  procure 
their  absolution  from  the  guilt  of  fin- and  from 
the  curfe  of  God,  and  lhall  fet  them  free  from 
the  judgment  which  the  law  hath  agaihil  them, 
whereby  they  are  obliged  to  the  curfe,  for  oil- 
obedience  thereunto:  This  we  may  coniider, 
i«  As  it  relates  to  God  \  and  fo  it  imports,  that 
the  juilification  of  finners  is  very  acceptable  to 
him-:  ror  it  is  that  for  which  he  hath  given  a 
commiifion  to  the  Mediator  ;  and  what  he  hath 
commiffioned  him  in,  the  performance  of  it 
mud  needs  be  acceptable  to  him ;  Therefore, 
that  which  is  here  called  the  Lad's  fervice,  is 
called*  the  Lord's  pleafure>v.  10.  to  wit,  to  fee  a 
poor  finner  brought  in  by  the  Mediator,  and  on 
the  account  of  his  fatisfaeVion  jullilied;  he  is  plea- 
fed  with,  and  takes  it  well.  2.  It  may  be  confl- 
*  dered  as  it  looks  to  the  Mediator  ;  and  fo  it 
fpeaks  out  the  Mediator's  defign  and  work  :  It's 
that  wherein  he  is  imployed,  and  wich  which  • 
he  is  taken  up  even  to  get  ele&  finners  brought 
from  under  the  curfe  of  God,  and  freely  justi- 
fied through  himfclf ;  So  that,  if  ye  would  know 
what  "is  the  fum  and  erFe&  of  Chrift's  errand  and 
work  in  the  world,  here  it  is,  he  came  to  fave 
finner s,  as  'it  is,  Tim.  1.  15*  He  came  to  feek 
and  to  fave  that  vohich  was  lefty  to  bring  home 
the  loll:  fheep  on  his  ihoulder,  to  feek  and  find 
the  "loft  groat,  and  to  reclaim  prodigals,  as  it  , 
is,  LuH  15.  yhis  is  his  meat  and  his  drink, 
his  work  and  builnefs,  as  himf  If  fays,  John 
4.  34.  My  ptcat  is  tc  do  the  will  of  bim  that' 
fent  me^  and  to  finifli  his  work  ;  and  Luke  2. 
Know  ye  not  tint  I  muft  be  dbcut  my  Father's 
bufinefs?  which  is  to  refcue  poor  finners  from 
the  devil,  and  to  engage,  them  to  God,  that 
their  fins  may  be  pardoned.  3.  It  imports 
the  Mediator's,    meetrjefs  fo^this  fervice,  that 

he 


Serm.  <$i.  Ifvah  $3- 

that  he  is  furnifhed,  fitted  and  qualified  for,  as 
well  as  takenup  with  the  juftifying  of  finners,  and 
letting  them  free  before  the  throne  of  Gpd  :  He 
hath  a  full  purfe  (to  fpeak  fo)  to  pay  their  debt ; 
therefore,  Rev*  3.  19.  he  bids  finners  come  and 
buy  of  him  eje-falve,  gold,  and  -white  raiment  \ 
he  hath  eye-falve  for  the  blind,  gold  to  inrich 
the  poor,  garments  for  the  naked ;  and  in  a  word, 

*  fcvery  thing  'that  is  needful  -for  finners.  It  is 
comfortable  to  hearthat  Chrift  is  a  Servant;  but 
to  hear  that  this  is  his  fervice,  to  juftify  finners, 
and  that  he  is  fo  well  fitted  for  it,  makes  it  fo 

•  much  the  more  comfortable:  and  were  we  fuitably 
fenfible  ot  fin,  and  did  we  throughly  believe  this 
truth,  our  hearts  would  laugh  within  us,  as 
Abraham's  once  did,  to  know, that  this  was  gi- 
ven to  Chrifl  in  commiflion  to  juftify  finners,  and 
that  he  is  fo  well  fitted  for  this  bufinefs  that  he 
is  commiffioned  about  and  imployed  in  ;  efpeci- 
ally  now,  when  he  is  ^o  bufy  about  this  work  and 
imployment,  for  tho'  he  be  afcended  on  high, 
yet  be  bath  received  gifts  for,  and  given  them 
to  men,  even  for  the  rebellious,  that  God  the  Lord 
.might  dwell  among  them  \  as  it  is,  Pfal.  68. 
compared  with  Eph.  4.  This  is  the  end  of  the  mi- 
niftry  and  ordinances,  even  to  further  this  work 

'  of  the  justification  of  finners,  that  by  acknow- 
ledging  and    making  ufe  of  Chrift,  this- work 
may  be  brought  about,  and  this  effe&  made  to 
follow:  This  is  the  end  of  fafts  and  communi- 
ons,  even  to  arreft  perifhing  finners  a  while,  to 
try  ft  and  treat  with  him  about  the  concerns  of 
their  fouls ;  thefe  are  fpecial  feafons  for  putting 
him  to  exerce  his  office  in  juftifying  ot  them: 
1    And  this  day  this  fcripture  is  fulfilled- in  your 
1    ears,  and   ye  fhould   let  it  fink  in  your  hearts, 
J    that  our  Lord  Jelus  is  purfuing  his  commiffion, 
V  and  performing  his    fervice,     keeping   up    the 
i|    treaty,  and   inviting  and  perfuading  finners  to 
|[  come  to  him,  that  the  pleafure  of  the  Lord  may 
profper  in  his  hand.     And  therefore  know  aflu- 
redly,  that  this  is  it,  that  Chrift  is  imployed  in, 
and  taken  up  with, even  to  get  finners  freed  from 
the  guilt  of  fin  and  from  wrath  by  his  righteouf- 
nefs; it  is  not  only,    nor  mainly,  to  get  them 
brought  to  the  church,  and    to  his   (upper,  or 
to  get  them  made  formal,    and  to  abftain  from 
curfing,  fwearing  and  proph?nity,  (tho' thefe  will 
fdllow  of  will)  but  it's  to  get  them  brought  in 
to  himfelf,  and  juftified.  And  we  have  thefe  two 
words  to   fay  to  you  further  in  this  matter,    1. 
There  is   here  good  ground  of  encouragement 
to  a    poor  foul,  that   wo^d    fain  make  ufe  of 
Chrift  for  pardon  of  fin  ;  This  is  even  it  that 
thrift  is  intruded  with,  it  is  for  this  end  that 


Verfeii.  I79 

he  is  legated  and  commiiTIoned  of  the  Father; 
and  will  he  not,    thinkft  thou,  do  that  which 
he  is  intruded  with,  and  for  which  he  is  main- 
ly fent  ?  This  is,  faith  he,  John  6.  39.  the  will  of 
him  that  fent  me,  that  every  one  that  feet  h  tba 
Son,  and  believeth  on  him,  fhould  have  everla* 
fling  life,  and  that  I  fhould  raife  him  up  at  th» 
laft  day ;  which  is  in  fum,  that  by  his  knowledge 
many  fhould  be  juftified.     And  it's  added,  For  63 
Jball  bear  their  iniquities,  to  anticipate  and  an- 
fwer  an  obje&ion  .*  For  a  fenfible  finner  might 
fay,  How  can  I  be  juftified,  that  have  fo  many    . 
fins?,  here  ira  folution'  of  that  doubt,  he  Jball 
fatisfy  for  them.    All  thefe  words  are  Cas  it  were) 
big  with  child    of  confolation,  being  the  very 
heart  and  life  of  the_gofpel,  as  any  thing,  that 
comes  fo  near  to  Chrift's  commiflion,  and  unfolds 
fo   much  of  it,  is.  A  2d  word  is  this,  That  ye 
miftake  Chrift's  errand,  work  and  fervice  very 
far,  who  think' to  content  him,  and  put  him  offi 
with  this  j  who  would  give  him  the  name  of  a 
Saviour,    and  yet  would  be   at  the   laving  of 
your  felves  without  him  ;  who  would  comple- 
ment him  (as  it  were  with  fair  generals,  but  will 
have  none  of  his  phyiick,  or  of  his  cures,  nor 
will  renounce  your  own  righteoufnefs,  and  make; 
ufe  of  his,  for  your  juftification  :  this  fays  one 
of  thefe  four,Eitherthat  he  is  not  commiflionatedj 
and  trufted  for  this  end;  or.that  he  is  not  meet  for 
thattruft;  or  that  he   is  not   faith'u!  in  if,  or 
elfe,  that  ye  can  do  your  own  turn  without  him, 
and  that  there  is  no  need  of  his  office  :  And  which 
of  all  thefe  can  abide  the  trial  before  God?v  And 
yet  it  fhall  be  upon  one  of  thefe  that  ye  fhall  be 
found  to  have  caft  at  Chrift,  and  to  have  refufed 
to  permit  him,  (fofar  as  ye  could  hinder  and 
obftrucY)  to  do  his  Father's  bufineis  ;  and  if  ye 
adjuft  not  accounts  with  him,  there*  will  be  a 
moft  dreadful  reckoning  betwixt  God  and  you. 
idly.  Obierve,  That  this  particular  trull  anent 
the  juftifying  of  finners,  our  Lord  Jelus  doth  mod 
righteoufly,diligently,  dexteroufly,  tenderly  and 
faithfully  difcharge.lt  was  hisFather's  will, that  he 
fhould  be  baptized,  and  fulfil  all  righteoufnefs;   - 
and  more  efpecially  that  he  fhould  juftify  many  : 
In  this  he  is  very  skilful  and  faithful,  and  it  is  on 
this  account  he  is  called  the  good  Shepherd    and 
that  he  is  faid  to  lay  down  his  life  f  r  his  f)eep  ; 
that    he  is  called,    a  faithful  high  Vrieft,  and 
is    faid  to. -be  One   that  is  able  to  faveto  the 
uttermeft  thofe  that  come  unto  Gcd  through  him\ 
and  that  he  is  holy,  harmlefs^  andfeparate  from 
finners,  fit  to  make  peace  betwixt  God  and  fin- 
ners ;  another  fort  ofPrieft  than  Aaron  was,orany 
that  were  before  him:   He  is,  in  a  word,  fucban 
O  o  high 


2Se  Ifaiab  55. 

high  Vrtefi  as  became  as,  and  as  we  flood  in  need 
of,  who  needed  not  to  offer  facrifice  for  his  own 
fins  ;  he  had  no  more  to  do,  but  to  fatisfy  for  us. 
The  prophet  Jfaia s,  Cbap.  40.  11.  tells  how  ten- 
der he  is  in  bringing  fouls  to  heaven;  He  ga- 
thers the  lambs  with  his  arm,    be  carries  them 
In  his  bojom,  and  gently  leads  tboje  that  are  with 
joung\aud  Cbap,  42.3.  that  a  bruifed  reed  be  -will 
■not  5reak,and  the  fmoking  flax  be  will-not  quench: 
And  it  is  faid,  1  John  2.  If  any  man  fin,  we  have 
an  Advocate  with  the  Father ;  and  who  is  he? 
Jefus  Cbrift  the  righteous  \  righteous  in  the  faith- 
ful  managing  of  his  truft,    by  making  Tinners 
peace  with  God.    Would  ye  know  then,  in  what 
refpe&s,  or  on  what  account  it  is,  that  thrift  is 
called  a  righteous  Servant  ?  We  anfwer,  In  thefe 
refpe&s,  1,  Tho'  we  have  failed  and  broken  the 
law,  yet  he  hath  not;  and  God  will  not  look  down 
on  him.  2.  In  this  refpeci,  that  he  pleads  for  no 
finners  pardon,  but  he  can  fully  pay  their  debt, 
.  and  hath  done  it:  If  he  leek  one  thing  from  God, 
heyieMs  in  another,  and  according  to  the  cove- 
nant of  redemption  exactly  proceeds  ;  for  he  is 
a  propitiation:  He  feeks  nothing  but  he  pays  for 
it,  and  wrongs  not  him  in  the   leaft  who  hath 
trufted  him  ;  the  Lord  Jehovah  is  not  a  Iofer,but 
hath  his  honour  reftored  by  him.     3.  In  relpeft 
of  his  keeping  faith  to  the  perfons  that  have  need 
of  him,    for  whom  he  hath   undertaken :  He  is 
not  only  faithful  to  the  Mailer,  but  to  the  chil- 
.dren,  andfervants;  he  owns  and  acknowledges 
<bem,  when   they  come  to  him  under  their  ne- 
ceilities,  and  is  forthcoming  to  them,  every  way 
Suitable  and  anfwerable  to  his  place  and  truft,  in 
(doing  good  to  finners. 

Ufe.  Had  we  fenfible  finners  to  fpeak  to,  fin- 
ners groaning  under  a  body  of  death,  with  pric- 
Iced  hearts  crying  out,  What  lhall  we  do  for  the 
Wrongs  that  we  have  done  to  God  ?  Sinners  un- 
der holy  fear  to  fpoil  and  mar  the  bargain,  and 
to  hazard  their  own  fouls;  had  we  (I  fay)  fuch 
iinners  to  fpeak  to,  there  are  good  "news  here  to 
them  ?  The  truft  of  laving  fouls  is  committed  to 
a  faithful  Shepherd  ;  it  is  not  commited  to  your 
Selves,  for  fo  it  had  been  a  doleful  truft ;  but  it 
is  committed  to  him,  that  hath  gotten  the  iheep 
hy  name  given  to  him,  to  be  kept  by  him,  and 
lie  will  not  fufFer  them  to  mifcarry,  nor  to  go 
quite  wrong  :  And  what  more  gwould  ye  have  ? 
A  falvation  and  a  price  is  much,  but  it  is  more  to 
Jiave  a  Saviour  to  make  the  application  of  his 
purchafe,  a  Bifhop  of  fouls  to  juftify  and  carry 
iinners  through,  to  make  it  fure  before  God, 
and  to  make  it  out :  The  finner  may  deep  found, 
which  in  the  fenfe  of  fin  hath  betaken  himfelf  to 
3Wm,  to  be  julWied  by  his  righteoufnefs*  aftg 


to  be  in  his  debt  and  common  for  obtaining  o* 
pardon,  and  for  making  the  application  of  whae 
by  his  fufFerings  he  hath  purchafed.  We  cai 
fay  but  little  to  this  purpole  to  you,  who  car* 
not  for  your  fouls,  and  are  not  fenfible  of  your 
fin  ;  for  he  came  to  fave  finners,  and  if  any  fuch 
do. truft  him  with  the  falvation  of  their  fouls,  ho 
is  faithful,  and  will  not  fuflfer  them  to  periih. 

idly,  From  comparing,  thefe  words,  By  bis. 
knowledge  be  (hall  fujiijy  many,  with  the  for- 
mer, He  fiall  fee  oj  the  travel  of  his  foul,  and 
Jballbe  fatisfied;  We  obferve,  'That  our  Lord 

*  Jefus  is  never  fatisfied  with  finners,nor  content- 
'-till  he  be  imployed  by  them  in  this  pieceof  fer- 

*  vice,  even  to  juftify  them  by  his  knowledge, 
c  or  by  faith  in  him.'     He  gets  not  fatisfa&ion 
for  the  travel  of  his  foul  till  this  be,  and  this  is 
it  which  iatisfies  him  :  He, cares  not  for  comple- 
ments, great  profeifions  of  refped  to  religion, 
and  Hofanna's,  without  this  ;    he  wept  over  Js- 
rufalem,  notwithstanding  of  thefe,  becaufe  of  the 
want  of  this :  He  cares  not  for  Martha's  cumber- 
fom  fervice,    but  is  content  of  Marys  fitting 
down  to  hear  and  receive  his  word  ;  if  he  get  not 
this  imployment,  no  other  thing    will  content 
him,  as  we  may  fee  in  thefe  three  parables,  Luka 
15.  when  the  loft  fheepis  amifUng,  he  is  not  fa- 
tisfied till  it  be  brought  home  ;  the"  marking  the 
houfe  clean  will  not  pleafe  him,  if  the  loft  piece 
of  money  be   not  found  ;  the   finding  whereof 
brings  out  that,  Come  and  rejoice  with  me  * 
And  when  the  prodigal  returns,  then,  and  not 
till  then,  are  uttered  thefe  joyful   words,  This 
my  fon  was  dead,  and  is  alive  ;  he  was  lofi+ 
and  is  found  s  Then  comes  the  mirth,  and  all 
the  minftrels  are  yoked.    Would  ye  lay  the  hair 
of  your   head  under   Chrift's  feet,    would  ye 
give  him  thoufands  of  rams,  and  rivers  of  oil, 
and  the  firft-born  of  your  bodies  for  the  fin  oi 
your  fouls  ;  all  thefe  will  not  pleafe  him,  if  ye 
get  not  your  felves  to  be  juftified  by  his  know- 
ledge ;  nothing  will  content  and  fatisfy  him  but 
that:  The  reafons  are,  1.  Becaufe  he  gets  not 
his  work,  intruded  to  him,  carried  on  otherwife 
(if  I  may  .fpeak  fo)  for  as  the  Father  delights 
to  fee  the   work   which    he    hath  trufted    him 
with  profpering,    fo   doth  he.     2.  Becaufe  ha 
gets  not  the  native  credit  and  honour  of  his  of- 
fice, till  he  get  this,  but  counts  himfelf  to  be  like 
to  an  Ambaffador,  who  comes  to  woo  a  wife  for 
the  King  his  Mafter,  who  is  well  treat  and  in- 
tertained,  but  gets  a  refufal  of  what  he  came  for; 
It  was  the  difciples    commendation,  John  17, 
that  they  received  his  word ;  though  all  other 
things  could  be,  if  t&s  be  wtf,  he  never  pets 


Sferrm.  51.  ,        !fatdh  *!• 

kindly  refpeeV  5«  Becaufe,  without  this,  folk 
can  never  love  Chrift  ;  for  it" is  this  benefit  of 
juftification  and  pardon  or  fin,  that  much  enga- 
ges to  love  and  praife  him :  Becaufe  (fay  and 
4ing  the  redeemed,  Re  v.  5.  9O  thou  hafl  redeem* 
ed  us  to  God  by  thy  blood,  thou  art  -worthy  to  re* 
rtiys  all  praife,  dominion,  power,  and  glory. 
It's  impoflible  that  they  can  fuitably  efteem  of 
him,  and  love  him,  who  are  not  juftified  by  him; 
«nd  therefore  they  that  believe  not  on  him  to 
juftification,  are  called  defpifers  of  him,  and 
(readers  of  the  blood  of  the  covenant  under  foot ; 
and  they  fall  under  that  fad  complaint  which  is 
made,  jfobn  I.  n«  He  came  to  bis  own,  and  his 
awn  received  him  not',  be  was  in  the  world,  and 
the  world  was  made  byhim^  and  the  world  knew 
kirn  not.  There  is  then  a  neceflity  laid  upon 
you,  either  to  give  him  employment  in  this,  or 
to  ly  under  his  difpleafure,and  to  be  made  coun- 
table for  (landing  in  the  way,  fo  far  as  ye  could, 
of  his  fatisfa&ion.  The  Lord  hath  fo  moulded 
the  way  of  his  grace,  that  not  only  he  doth  in- 
vite and  allure  finners  but  alfo  he  lays  ftrong 
bonds  on  them  for  their  good,  and  leaves  it  not 
indifferent  to  them,tomake  ufe  of  Chrift,  or  not, 
for  their  juftification ;  but  they  muft  either  take 
this  way,  or  have  God  and  the  Mediator  to  be 
their  enemies,  in  the  greateft  meafure,  and  in  the 
higheft  degree :  Choofe  you  then,  whether  ye 
will  fatisfy  Chrift  Jefus  or  not.  How  fhall  he 
be  fatisiied  ?  will  ye  fay: Even  by  your  betaking 
of  your  felves  to  him,  and  by  improving  his 
righteoufnefs,  for  your  peace  with  God,  and  for 
your  juftification  before  him  ;  humbly  plead- 
ing guilty  at  the  bar  of  juftice,  and  begging  par- 
don and  acceptance  on  the  account  of  his  fatis- 
fa&ion,  and  by  faith  extracting  your  difcharge 
and  abfolution,  that  fo  the  application  of  his 
purehafe  being  obtained,  the  confidence  may  be 
quieted  on  that  ground.  And  do  ye  think  this 
a  matter  to  caft  out  with  Chrift  about,  that 
he  would  have  you  juftified,  and  that  ye  will 
not;  that  he  would  have  you  wafhen  in  his 
blood  from  your  fins,  and  that  ye  had  rather  ly 
dill  in  them?  Think  ye  this  reafonable?  And 
yet  thus  it  ftands  with  you;  and  we  declare  it  to 
you  in  his  name,  that  Chrift  and  ye  fhall  never 
be  friends,  except  on  thefe  terms,  that  ye  take 
with  your  fins,  and  natural  enmity  againft  God, 
and  welcome  heartily  the  news  of  a  Mediator, 
and  embrace  his  righteoufnefs,  trampling  your 
own  under  your  feet,  as  to  all  expiation  of 
juftification  by  it ;  that  in  a  wora  ye  do  by 
faith  take  hold  of  the  offer  of  falvation  through 
him  in  the  gofpel,  refigning  your  •  felves  abso- 
lutely to  him,  and  founding  your  humble  pie* 


Verfen.  (     ff| 

before  God  thereupon.  "This  is  the  fiield  of 
faith  that  quenches  the  fiery  darts  of  the  devil, 
and  that  which  gives  wings  to  the  foul,  to  flee 
to  heaven  upon  ;  and  we  wot  well  this  is  no  un- 
friendly meffage  nor  evil  bargain,  and  ye  may 
have  it  of  him:  He  is  indeed  a  dextrous  and 
skilful  Handler  of  fouls,  that  commit  themlelveff 
unto  him  ;  why  do  you  not  then,  in  his  own 
way,  hazard  your  fouls  on  him  ?  Were  finners 
hazard  known,  and  what  folid  confidence 
they  may  have,  in  putting  their  fouls  in  Chrift's 
hand,  they  would  be  thronging  in  upon  him, 
to  get  hold  laid  on  his  offer,  which  is  like. a 
banner  difplayed,  and  fpread  out  in  this  word 
of  the  gofpel,  to  which  every  one  may  put 
his  hand:  This  is  the  very  fum  of  the  gofpel, 
to  pray  you  to  be  reconciled  to  God,  to  admit  of 
the  Mediator,  and  to  give  him  a  commiflion  (to» 
fpeak  Co  with  reverence)  or  rather  to  intreat  him 
to  make  your  peace,  that  is,  to  give  him  the 
credit  of  faving  you  ;  that  if  juftice  were  purfu* 
ing  you,  ye  might  be  found  in  him,  not  having 
your  own  righteoulnefs,  but  his,  and  in  him 
have  one  anfwer  to  all  challenges',  not  thinking 
your  felves  the  lefs  ficker  and  fure,  that  ye  have 
given  up  with  your  own  righteoufnefs,  and  be* 
taken  your  felves  to^his.  Who  knows  but  foute 
might  be  getting  good  at  fuch  a  time,  if  this 
were  made  ufe  of,  and  believed  ?  O  fo  faithful 
as  he  is !  he  dare  give  his  word  and  feal,  that 
he  will  keep  to  you  ;  and  this  is  his  end  in  wor4 
and  facrament,  that  finners  might  be  brought 
to  truft  in  him,  in  giving  him  the  employment 
to  juftifiethem  •,  that  they,  being  in  thernfelveS 
Wind,  may  come  to  him  for  light;  being  poor, 
may  come  to  him  for  gold  to  enrich  them; 
being  naked,  may  come  to  him  for  garments  to 
clothe  them;  being  ungodly,  *nay  come  to  him 
that  he  may  juftify  them  ;  But  alas,  people  are 
for  the  moft  part  fenflefs  and  regardlels  of  their 
fin  and  mifery,  and  therefore  he  gets  no  em- 
ployment from  them  :  Many  fit  very  brave  and 
fine  here,  an<$  have  no  legal  bar  on  them  to  keep 
them  from  the  communion,  who  yet  have  deep/ 
and  fenflefs  fouls,  and  are  ruining  and  deftroy- 
in«  themfHves ;  this  we  affure  you  is  the  condi- 
tion of  many  of  you,  who  neve*r  knew  to  make 
ufe  of  Chrift,  and, of  his  righteoufnefs,  and  yet 
will  boaft  of  your  faith,  and  of  your  good  heart 
to  God.  •  Away  with  your  old  presumptuous 
faith,  take  with  your  unbelief  and  preemption; 
fay^not  ignorantly,  that  ye  fhall  co  as  you  can, 
tho'  ye  cannot  do  as  ye  would:  Ye  pre  unfound 
at  the  heart,  miftaken  about  your  fpiritua!  (hte; 
and  know  that  the  devil  >by  a  deceitful  heart 
O  0  2  is 


p.%1  Ifaiak  <^.  Verfe  u.  Serm.  <t 
is  fpeaking  out  of  you  fuch  language  ;  for  it's  co:d  welcome  from  Chrift  at  that  day,and  will  be 
enemies  we  are  eommiffionated  to  reconcile,  and  made  fadly  to  faart,  for  the  flighting  of  ma- 
it's  loft  finners   that  Chrift   came  to  feek  and  ny  precious  opportunity,  which  God  did  put 

.fave;  and  ye  .fee  not  your  felves  to  be  fuch,  and  in  your  hand,  and  whereof  to  make  ufe  ye  had 

therefore  ye  care  not  for  fuch  offers  of  grace:  But  rlo  heart. 

,  ah  !  many  of  you,if  grace  prevent  not, will  get  a 

SERMON     LII. 

By  bis  knowledge  Jhall  my  righteous  Servant  \uflijy   many,   for  be  JbaJl  bear 


Ifalah  Liti.  n. 

their  iniquities 

THere  hath  been  much  fpoken  from  this  fweet 
fcripture  of  our  Lord  Jefus  his  fufFerings, 
and  fomewhat  alfo  of  the  promifesmade  to.  him, 
that  his  fufferings  fhould  not  be  for  nought ;  In 
thefe  words,  we  have  a  compendious  explicati- 
on of  the  efFe£s  that  flow  from  them,  by  which  he 
fhall  be  fatisfied  for  them  all ;  which  ye  may  take 
up  in  thefe  four,  t.  The  great  benefit  it  felf,that 
is^holden  out  here,  and  that  is  pftification.  2. 
Thefe  to  whom  it  fhall  come,  it  is  many\  fo 
that  his  having  a  feed,  fpoken,  of,  v.  10.  is 
is  exponed  here  by  this,  that  many  Jhall  be  ]ufti- 
fed  3.  The  way  how  this  is  derived  to  them, 
by  his  knowledge ;  which,  we  lhew,  is  to  be  un- 
derftood of  faith  in  him.  4.  The  ground  from 
which  this  flows,  and  on  which  it  is  built,  and 
that  confirms  if,  Fcr  he  Jhall  bear  their  iniqui- 
ties', and  as  it  is  in  the  following  v.  he  bare  the  fin 
of  many,  and  therefore  they  muft  be.  juftified ; 
it  being  but  reafon,  that  thefe  many,  whole  ini- 
quities he  bears,  and  whofe  debt  of  fin  he  pays, 
Should  be  juftified. 

We  may  fpeak  more  particularly  to  the  expli- 
cation of  each  of  thefe,  as  we  come  to  them. 
PWe  fhall  then  firft  expone  and  give  the  meaning 
of  this  word  juftification,  or  to  juftif),  ere  we 
come  to  the  dc&rine,  becaufe  it  will  Jenve  to 
clear  it,  and  will  make  way  for  it,  and  fo  much 
the  rather  as  it  is  the  very  hinge  of  the  gofpel, 
and  that  on  which  onr  falvation  depends,  the/  yet 
but  very  little  and  very  ill  underftood; there  be- 
ing nuny  that  cannot  tell  what  it  is,  tho'  there 
be  not  many  words  more  frequently  mentioned 
in  the  fcripture,  and  tho'  it  be  that  whereby  a 
.perfon  is  tranflated  from  the  ftate  of  enmity,  in- 
to the  ftate  of  friendfhip  with  God. 

As  for  this  word  to  juflify,  or  juftification, 
then,  there  are  three  fenles  given  of  it,  two. 
whereof  are  erroneous,  and  the  lad  only  is  ac- 
cording to  the  mind  of  the  Spirit  of  God  fpeak- 
ing  in  the  fcripture,  Vvhich  we  fhall  clear  and 
Confirm. 

ift}  Some  take  this  word  pbyftc ally ;as  if  it  were 


to  make  juft,  by  the  infufing  of  habitual  grace, 
or  by  a  phyfical  and  real  change  ;  and,  fo  ta-  ' 
ken,  it  is  the  fame  with  that  which  we  call  fan- 
ftificatlon:  But  in  all  the  fcripture,  we  know 
not  one  place,  where  necefTarly  the  word  is  fo 
to  be  underftood;  although. this  acceptation  of 
the  word,  is  the  great  rife  of  the  Popijh  error, 
m  that  controverfy  concerning  juftification. 
idly,  Others  take  it  for  God's  revealing,  manU 
fefting  or  declaring  the  way  how  a  guilty  per- 
form comes  to  be  juft  :  And  fo  to  juftify,  is  for 
minifters  to  teach  the  way  to  people,  how  they 
may  live  holily;  as  it  is  is  faid,  Dan.i .  2  3.  Tkef 
that  turn  many  to  right eoujnefs,  &c  By  which 
fenfe,  fome  wickedly  and  blafphemoufly  detraft 
from  Chrift's  fatisfa&ion,  as  if  his  juftirying 
were  no  more,  but  a  teaching  of  finners  the  way 
how  to  be  juftified,  to  wit,  by  living  holily 
and  juftly.  But  the  word  that  follows  in  the 
text,  For  he  Jhall  bear  their  iniquities ;  cuts  the 
throat  of  that  expofltion  ;  for  it  is  by  Chrift's 
bearing  of  the  punifhment  of  the  ele£s  iniqui- 
ties, and  for  paying  of  their  debt,  that  they 
come  to  be  juftified  ;  therefore  the  one  is  gi- 
ven for  a  reafon  of  the  other.  idly>  Confider- 
ing  the  word  according  .to  the  meaning  of  it  in. 
fcripture,  we  take  it  for  a  legal,  forenfich  or 
court-word^  borrowed  from  mens  courts, where- 
in a  perfon  .arraigned  for  fuch  a  crime  is  either 
condemned,  or  abfolved  ;  and  when  he  isabfol- 
ved,  and  declared  to  be  acquitted  or  made  free 
from  that  which  is  laid  to  his  charge,  he  is  faid 
to  be  juftified  :  So  is  it  before  God,  and  in  his 
court  ;  juftification  is  the  freeing  of  a  finner 
from  the  charge  that  the  law  giveth  in  againft 
him,  and  the  abfolving  and  declaring  of  him 
to  J>e  free  from  the  guilt  of  fin;  and  from  the 
punifhment  thereof,  which  by  the  lentence  of 
the  law  is  due  to  him.  The  former  two 
fenles  run  to  the  making  of  a  man  to  be  inhe- 
rently holy,  or  without  a  fault ;  which  is,  as  if 
a  guilty  m.an,  or  a  criminal,  being  fifted  before 


Serm.    $±,  Jfaiah  <3« 

a  civil  court  of  judicature,  were  declared  to  be 
innocent  :  But  this  true  meaning  of  the  words 
fets  out  a  man  arraigned  b  fore  God's  tribunal, 
and  charged  with  guilt,and  found  faulty,  but  ab- 
folved, and  acquitted,  notbecaufe  he  wants  iin, 
but  becaufe  his  debt  is  paid,  and  his  fins  fatisfi- 
ed  for  by  a  Cautioner.  Even  as  a  man,  that  is 
called  before  a  civil  court  for  fuch  a  fum  of  mo- 
ney, and  is  found  liable  to  the  debt*,  but  his 
cautioner  coming  in,  and  paying  the  debt  for 
him,there  is  both  in  reafon  and  law  juft  ground 
why  that  man  fhould  be  abfolved,  and  declared 
free  of  the  debt  :  So  is  it  here,  Chrift.  Jefus  ta- 
king on  and  fatisfying  for  the  debt  of  the  ele&, 
and  procuring  abfoution  for  them  for  whom  he 
hath  paid  the  price  ;  there  is  reafon  and  ground 
in  law  that  they  fhould  be  juftjfied  and  abfol- 
ved. All  thefe  opinions  agree  in  thefe  two,  i. 
That  men  naturally  have  fin,  and  that  they  mud 
count  for  it.  2.That  this  juftification,whatever  it 
be,  where  it  is,doth  fully  abfolve  and  acquit  the 
finner,  and  makes  him  free  of  fin,  as  to  the  guilt, 
the  punifhment,  and  confequer.ts  of  it,  death 
ana  the  curfe,  as  if  he  had  never  had  fin.  But 
the  difference  lieth  here,  that  this  laft  acceptati- 
on of  the  word,  abfolves  a  man,  tho'  he  have 
fin  in  himfelf,  by  the  interpofing  of  a  Surety 
and  Cautioner,  who  pays  his  debt,  and  procures 
the  fentence  of  abfolution  to  him  :  And  in  this 
fenfe,  juftification  is,  as  if  a  man  were  (landing 
at  the  bar  of  God's  tribunal  guilty,  and  having 
a  witnefs  of  his  guilt  in  himfelf  ;  and  God,  out 
of  refpe&  to  the  Mediator  his  fatisfa<$ion,  and 
and  payment  of  his  debt,  which  he  hath  laid  hold 
upon  by  faith,  does  pronounce  that  finful  perfon 
to  be  tree,abfolved,  and  acquitted  from  the  guilt 
and  punifhment  of  fin  ;  and  doth  accordingly 
abfolve  him  upon  that  account.  So  then,  juftifi- 
cation  is  not  to  be  confldered,  as  God's  creating 
and  infufing  of  gracious  habits  in  us,  but  the 
declaring  of  us  to  be  free,and  acquitted  from  the 
guilt  of  fin,  upon  the  account  of  Chrift's  fatis- 
fying for  our  debt. 

This  we  will  find  to  be  very  clear,  if  we  con- 
fider  how  the  word  is  taken,  both  in  the  Old  and 
New  Teftament.  as" namely,  Ifaiab  <,.2^.Wo  un- 
to them  that  juftify  the  wicked  for  a  reward,  and 
take  away  the  rigbtecufnefs  of  the  righteous  from 
him  ;  and  Prov.  17.  1  c.He  that  juftifietb  the  wic- 

'  hed.  and  he  that  condemneth  the  juft,  even  they 
.brtb  are  abomination  to  the  Lord  ;  where  the 
pla'n  meaning.of  the  word*can  be  no  other  than 
this,  that  when  a  judge  pronounces  a  man  to  be 
juft,  altho'  he  be  unjuft,  it  is  a  wicked  thing, 
which  the  Lord  abhors:  And  fo,P/a/.  51. 4.  Ztaf 


Verfe  u.  2^3 

thou  mighteft  be   juffified  when    thou   fpeak-ft, 
that  is.   that  thou  mighteft  be  declared' to  be  fo  ; 
and  Mat.  11.  \o.Wifdjm  is  jujtified  of  her  chil- 
dren, idly.  We  we  will  find  this  meaning  of  the 
word  to  be  clear,  if  we  confider  juftiticatien,  as 
diftinguifhed  from  fandtification  ;  for  in  that  To* 
pifb  (erfe,  they  are  both  made  pne  and  the  fame  : 
But  they  are  diftinguifhetb  in  (cripture  ;as,]Or» 
6.  1 1.  Such  were  f  me  of  you?  but  ye  are  wafiedr 
but  ye  are  fanftified,  but  ye  are  juft ified  ;  v.here 
be  looks  on  thefe  two  benefits  of  juftification  »d 
fan&ification  as  diftinft,    and  diftinguifheth  roe 
one  of  them  from  the  other  :  Now,  iar.dtifkation 
being  the   grace   that  renews  our  nature,    and 
makes  an  inward  ipiritual  change,  juftificaaon 
muft  needs  be  that  a£  of  God's  grace,  that  takes 
away    the  guilt   of  fin,    and   makc-s  jinners   to 
be'friends  with  God,    through  Chrift's   righte- 
oufnefs  ;    and  fo  it  is  a  relative  change  of  their 
flate.  ldly\t  will  be  clear  ,if  we  coniider  to  what 
it  is  oppofed  in  fcripture  :    It  it  not  oppofed  to 
finning,  as  fan  edification  is  ;  but  to  thefe  two, 
1.  To  the  charging  of  a  linner  with  fome^hat 
unto  condemnation  :    And,  2.  To  the  aft  of  con- 
demning. Now  the  oppofite  to  condemnation  is 
abfolution,as  is  clear,  R-m.^^.Wbo  fiall  lay  any 
thing  ta  the  charge  of  God's  el  eel  ?  It  is  God  that 
juftifies,  who  fball  condemn  ?  &c   God's  juftify- 
ing  is  put  in  as  oppofite  to  the    charging  and 
libelling  of  the  ele&,  and  to  the  condemning  of 
them,  therefore  none  of  thefe  can   be  :  And  fo 
juftification  there,   looks  both  to  the  part  of  an 
Advocate  pleading  and  declaring  a  man  to    be 
free,  and  to  the  part  of  a  fudge  pronouncing  him 
to  be  abfolved  and  juiftified  ;  which  well  agrees 
to  our  Lord  Jefus,  who  juftifies  his  people  both 
ways,  tfbly.  It  may  alfo  be  cleared  from  parallel 
fcriptures,  where  juftifying  is  called  reconciling; 
as  2  CW5.  18,19,  20.  God  was  in  Chrift  reccneim 
ling  the  world  to  himfelf  net  imputing  their  t>ef- 
pajfes  unto  them,  and  hath  committed  to  us. ike 
And  how  that  comes  to  pais,  is  told  in  the  la  ft  v. 
For  he  made  him  to  be  fin  for  us,wbo  knew  no  fin, 
that  we  might  be  made  the  righteoufnefs  of  God 
in  him  :  So  that  to  be  made  the  righteoulnefs  of 
God,  is  to  be  juftifkd  ;    and  to  be  juftified,    is 
to  be  made  friends  with,    or  to  be  reconciled  to 
God  ;  and  that  not  by  working  amoral  change, 
but  upon   the  account  of  Chrift's  fatis'a&ion, 
bringing  us  into  friendfhip  with  God.  5o,Epb.u 
6.  where  to  be  juftified,    is  exponed  to  be  made 
accepted  in  the  Beloved :    And  what  elfe  is  that, 
but  to  be  in  good  terms  with  God,  to  have  him 
parting  by  all  quarrels,  as  having  nothing  to  lay 
againft  us,    but  accepting  us  through  Chrift  as 

righteous 


284  jfaiah-tf. 

f  ighteous?  So,  A3s  \  3.  jS,  30.  Be  it  known  unto 
you,  that  through  this  Man  is  peached  untoyvu 
jorgivenefs  of  fins  ',  and  by  him,  all  that  believe 
Art  jufiified  from  all  things,  from  which  ye  could 
not  bejuftified  by  the  law  c/"Mofes.  A  place  that 
clearly  holds  forth  that  as  all  theeleft  a.c  naturally 
chargeable  by  the  !aw,as  being  guilty  of  the  breach 
thereof,  and  that  they  cannot  be  abfolved  from  it 
by  ought  in  themfelves ;  fo  they  are  through  faith 
in  Jelus  Chrift  freed  from  it :  As  if  the  Lord  had 
faicLYe  are  freed  from  the  fentence  of  the  law,be- 
cmfe  through  Chrift  is  preached  unto  you  re- 
million  of  /ins ;  and  there  is  a  way  laid  down  for 
your  abfolution,  who  believe,  from  the  guilt  ot" 
/in,  and  from  all  the  confequents  of  it.  ^tbly,  It's 
clear  from  the  text,becaule  it's  fu:h  a  justifying, 
as  hath  in  itCbrift's  being  fentenced  in  our  room, 
as  the  caufe  of  it :  Now,  he  was  fentenced  in  our 
room,  not  by  having  fin  infufed  in  him,  which 
were  blafphemous  to  think,  but  hy  having  our 
iin  imputed  to  him  ;  and  therefore  our  juftifica- 
tion  mud  be  our  abfolution,  by  having  his  righ- 
teoufnefs  imputed  to  us,  as  is  clear  throughout 
this  chapter:  Therefore  it'sfaid,JJ<?  hath  carried 
cur  for  rows, and  born  <f«rgriefi\  he  was  wounded 
for  our  tranfgrejftsns,  be  was  bruifed  for  our  ini- 
quities yby  his  flripes  we  are  healed  Jje  laid  on  him 
ihe  iniquity  of  us  all;  and  in  thefe  words,  By  his 
^knowledge  flail  my  right  ecus  Servant  juftify  many, 
for  he  fiyall  bear  their  iniquities.  It's  a  juftifica- 
tion  that  comes  to  us  by  Chri/Ts  taking  on  our 
debt;and  this  we  cannot  imagine  to  be  otherwife, 
but  by  a  legal  change,  or  by  a  change  of  law- 
rooms;  he  coming  as  Surety  in  our  room,  and 
we  having  abfolution  by  vertue  of  his  fatisfa- 
£lion  :  So  that  the  meaning  of  the  words  in  fhort 
is,  as  if  the  prophet  had  fai<2,  Would  ye  know 
what  ye  have  by  Chrift's  lulferings  ?  even  this, 
to  wit,  that  many,  as  many  as  whofe  iniquities 
he  bore  and  fatisiied  for,  /hall  be  acquitted  and 
abfolved  from  the  guilt  and  punifhmentof  their 
fin,  through  his  fatisfaflion;  they  /hall  be  freed 
from  the  fentence  and  curfe  of  the  law,  which 
they  deferved ;  and  /lull  be  declared  righteous, 
through  the  righteoufnefs  of  their  Cautioner, 
which  they  have  laid  hold  upon  by  faith. 

Hence  obferve,  ci.  That  all  men  and  women, 
•  even  all  theeleft  themfelves5are  by  nature  liable 
'  to  an  arraignment  before  the  jta. (lice- feat  ofGod.' 
That  they  are  jufiified,  fuppofes  a  bringing  of 
them,as  it  were,  before  his  tribunal,  ere  they  can 
bejuftified,  and  have  the  fentence  of  abfolution 
pail  in  their  favours:  The  apoftle  takes  this  for 
granted,K(?w.  14.  lO.We  Jhall  allfland  before  the 
ftdgmcttt'feat  of  Chrift  *7  andif^.9.  29.  It's  ap> 


Verfe  1 1.  Serm.  $2. 

pointed  for  all  men  once  to  die  £> after  that  com?s 
the  judgment,,  there  is  a  folemn  decree  pall,  that 
as  all  men  /hall  die,  fo  every  man /hall  be  brought 
to  a  reckoning  and  judgment :  And  Alls  1 7. 3  u 
He  bath  appointed  a  day  in  which  be Jhall  judge 
the  .world  in  right  eoufnefs,9nz.  and  that  cannot  be 
ranverfed.;  See  2  Cor.  5.  10.  For  we  mufi  all  ap- 
pear before  the  judgment  feat  of  Chrift-,  we  mufi, 
there  is  an  inavoidable  necetfity  of  it.  -  For  fur- 
ther clearing  and  confirming  of  this,  ye  would 
know,  that  there  are  three  courts,  that  efpecial- 
ly  the  hearers  of  the  gofpel  are  liable  unto,which 
we  would  make  our  lelves  for  ;  they  are  all  put 
together,  Rom.  2.  i2>  15,  16.  There  is,  ift,  The 
court  of  the  word,  wherein  God  keeps  a  juftice- 
feat,  or  tribunal,  jcondemning  the  wicked,  and 
abiolving  the  righteous  ;  as  Chrift  fays,  -fob* 
12.  The  word  wbieb  Jfpeakjhall  judge  you  in  the 
laft  day  :  And  this  is  it  that  the  apoft!e  hath  in 
that  forecited  place,R;w.  2. 12.  As  many  as  have 
finned  in  the  law,  Jhall  be  judged  by  the  law.  A 
2d  court  is  the  court  of  the  conlcience  ;  and  this 
is  more  broad  and  extenfive,  reaching  all  men 
without,  as  well  as  within  the  Church  ;  where- 
inGod  hath  his  ownwayof  libelling,andaccufing 
of,  and  paffing  fentence  upon  finners  ;  as  v.  14, 
15.  When  the  Gentiles,  who  have  not  the  law,  di 
by  nature  the  things  contained  in  the  law,  thefe 
having  not  a  law,  are  a  law  unto  themfelves  ; 
which  Jhew  the  work  of  the  law  written  in  their 
hearts,  their  confeience  alfo  bearing  witnefs.and 
their  thoughts  the  mean  while  accufmg,or  elfeex- 
cufing  one  another.  A  3d  court  or  judgment-feat 
is  that  which  is  more  difcernable,diftin&  and  ter- 
rible,and  that  is  the  judgment-feat  of  God,  when 
he  /hall  conveen  all  and  every  one  before  himfelf 
immediately,  and  /hall  judge  and  pafs  fentence 
upon  them  •,  whether  this  be  done  to  a  particular 
perfon,  or  to  the  whole  world,  as  v.  16.  In  that 
day,  when  God  Jhall  judge  the  fecrjets  of  men  by 
Jefus  Chrifl,  according  to^my  gojpel. 

f//f.Wewould  have  you  confirmed  in  the  faith 
of  this  truth,  that  there  are  none  of  us,  but  we 
are  liable  to  all  thefe  courts  ;  and  therefore  ye 
would  live  ^o,  as  ye  may  be  in  a  poflure  fit  for 
this  appearing  :  Many  of  us,  alas  !  live  as  if  we 
were  never  to  be  called  to  an  accounts  and  as  if 
there  were  no  tribunal  that  we  were  to  appear 
before. 

2*#y,Obferve,  *Thata11  men  and  women,  even 
c  the  deft  themfelves^are  naturally,andasinthem- 
cfelves, obnoxious  to  condemnation, and  liable  to 
*  the  fentence  of  it  before  God's  tribunal/  For 
Jelus  Chrift  his  juftifying  of  them,  and  procu- 
ring their  abfolution,    implies  this  much.,    that 

the/ 


Serm. 52.   *  #*'*#  53. 

they,  as  confidered  in  themfelve*>  arc  liable  to, 
and  cannot  receive  another  fentence  than  that  of 
condeui nation  :  It  fays,  that  not  only  they  have 
iinned,  but  that,  becaufe  of  their  iin,  they  are 
liable  and  obnoxious  to  condemnation  ;  that  for 
theu*  fin  God's  curfe  is  due  to  them,jMw3. 18,36". 
He  tbatbelievetb  not,  is  ccndemned  already\and 
He  that  believetb  wi>  fiali  not  fee  life>  but  the 
wrath  cfGodabidetb-on bimiThe  fentence  is  (lan- 
ding againft  him  unrepealed,  even  that  fentence 
which  we  have,  Gal.  3. 10.  Cur  fed  is  every  one 
that  continueth  net  in  all  things-  written  in  the 
book  cf  the  law  to  do  them*  The  finner  come  no 
fooner  to  look  to  the  court  of  the  word,  nor  to 
the  court  of  his  own  confeience,  but  that  fen- 
tence is  laid  before  him  \  and  when  he  comes  be- 
fore God, he  can  expe<ft  no  other  thing*  the  Lord 
•  proceeding  according  to  the  rule  of  the  word  .• 
So,  Rom.  i.i$Wcknov>  that  whatever  thing  the 
)aw  faith  jt  faith  to  them  who  are  under  the  I  aw, 
that  every  mouth  may  be  flowed,  and  all  the 
world  may  become  guilty  befreGod  \  which  fup- 
pones  a  liablenefs  to  his  curfe,  and  a  fubje&ion 
to  the  judgment  of  God,  as  the  word  is  rende- 
red on  the  marge nt  ;  there  are  none,  as  confi- 
dered  in  their  natural  condition,who  have  a  word 
to  fay  againftitr.  To  clear  it  a  little,  ye  would 
confider  two  things  in  the  law,as  it  is  a  covenant 
of  works,  under  which  all  men  are  by  nature,  1. 
The  directive,  or  commanding  part  of  it,  that 
carves  out  man's  duty,  and  fo  is  the  rule  of  righ- 
teoufnefs  to  men  and  women  ;  and  what  is  not 
conform  to  the  commands  and  dire&ions  of  it, 
is  fin,  and  hath  a  guilt  with  it  :  This  is  moll 
certain,  that  the  law,  even  as  to  believers,  is  a 
rule  of  righteoufnefs,  according  to  which  they 
are  to  walk.  2.  There  is  in  it  the  fentence  of  a 
curfe,  whereby  theperfon  that  fins,  is  not  only 
declared  to  be  guilty,  but  liable  to  God's  wrath 
and  curfe  ;  this  may  be  feparated  from  the  for- 
mer :  The  law  was,  no  doubt,  a  law  of  righte- 
oufnefs to  man  in  his  innocency,  and  is  fo  to  the 
believer  (till,  who  isabfolved  from  the  curfe  of 
it ;  but  yet  the  believer,  as  confidered  in  his  na^ 
tural  condition,  is  not  only  guilty,  but  ftated 
under  the  curfe  :.  And  this  is  the  meaning  of  the 
do&rine,  that  naturally  not  only  are  all  men  fin* 
ful,  but  they  are  dated  under  the  curfe  of  God  ; 
the  law  fays  on  the  matter,Man  and  woman,thou 
baft  not  abiden  in  what  is  written,  and  therefore 
thou  muft  die,  thou  art  liable  to  the  curfe5which 
will  light,  if  it  be  not  prevented.  If  there  were 
any  need  of  reafons  to  prove  this,  they  are  not-, 
wanting;  It  is  fo,  i.That  the  Lord  may  humble* 
iV  &&,  as,  the  apoftle  fays,  Rm*  3.19.  Xbat-e» 


Ver.  11.  2$$ 

very  mouth  may  beftepped^and  that  alltbewotld 
may  become  guilty  before  Gcd.  Itisfo  ordered, 
that  his  grace  may  fhine  the  more  confpicuouf* 
ly ;  when  the  perfon  is  found  guilty,  and  obnoxi- 
ous to  the  curie  by  the  law,  grace  ihews  it  felF 
to  be  wonderful,in  pulling  the  finner  from. under 
the  lafli  of  the  law  :  As  Jfaac  was  let  free,  and  a 
facrifice  was  accepted  in  his  room  ;  fo  the  finner 
is  fet  free,  and  the  Mediator  in  his  fatisfaclion 
is  accepted  in  his  room  :  To  this  purpofe  it  is 
laid,  Rom,  1 1»  32.  Gcd  hath  concluded  them  all 
in  unbelief  that  he  might  have  mercy  on  all ; 
not  that  he  ihews  mercy  on  ail  that  are  in  unbe- 
lief, but  this  is  the  meaning,  that  it  might  be 
mercy  to  all  that  fhould  get  good  of  the  Media- 
tor, and  alone  mercy  to  the  eled,  both  of  Jews  - 
and  Gentiles*  It's  on  this  ground,  that,£p>.  2.3. 
the  apoftle  not  only  taith,Te  were  dead  in  fins  and 
trefpajfes  ;  but  alio,  turning- it  over  on  himfelf, 
he  adds,  And  we  were  all  the  children  of  wrath, 
even  as  others ,  liable  by  fin  to  the  curfe  of 
God,  if  it  had  not  been  gracioufly  preven- 
ted. 

Ufe,  1.  Let  all  of  us  take  a  view  hereof  our 
natural  condition,  and  indeed  it  were  the  bet- 
ter for -us  that  we  were  more  frequently  view- 
ing it :  What  is  it,  will  ye  fay  ?  It  is  even  this, 
ye  are  all  liable  to  appearing  before  God's  ju- 
stice feat  ;  ye  are  all  guilty,  and,by  the  fentence 
of  the  law,  under  God's  curfe,  and  condem- 
ned already  ;  becaufe  Gcd  hath  faid,  He  that 
fins  Jhall  die  :  We  are,  I  fay,  all  thus  by  na- 
ture. 

Ufe  2.  It  gives  a  great  commendation  to  the 
grace  of  God  in  Chrift  Jefus  •,  it  makes  grace 
wonderfully  glorious,  that  takes  the  finner,  at 
this  nick,and  in  this  pinch.  We  lhall  not  difpute 
here,  nor  is  it  needful,  nor  edifying,  whether- 
God  might  have  forgiven  fin  freely,  without  any 
intervenient  fatisfa&ion  tohisjuttice,  feeing  he 
hath  declared  his  mind  concerning  that  in  his 
Word,  Exvd.  23.7./  will  not  }uflify  the  wicked  ; 
and  Chap.  34.  7.  That  will  by  no  means  clear  the 
guilty  \  andGen.^.The  day  thou  e  at  s  >or  fins, tb  pie 
jbalt  furely  die  :  This  is  it  that  puts  a  man9 
as  confidered  in  his  natural  condition,  to  be  a^ 
irwere  in  hell,  while  be  is  on  earth  \  and  puts 
him  in  fuch  a  near  capacity  to  the  wrath  of 
God,  if  we  may  fo  fpeak,  and  to  the  a&ual  un- 
dergoing of  it,  that  Mkre  needs  no  more  but 
the  blowing  out  of  the  breath  to  put  him  in  the 
pit;  yea,  while  he  is  living,  he  is  a  prifoner  in ■■* 
chains^  till  the  day  of  execution  come,  if  grace 
reprive  him  not.  Ye  would  think  much  of 
&rjce,   O  how  very  much  J    if  ye  were  feri-  - 


236      ^  Ifaiab  ^. 

oully  comparing  thefe  two  together,  to  be  fo 
rear  hei),  and  yet,  as  it  were,  to  have  a  ladder 
-  let  up  for  you  toafcend  to  heaven  by, and  that;in 
fuch  a  way,  as  by  Chrift's  becoming  a  curfe  i 
They  will  certainly  never  think  much  of  the 
gract  of  God,  and  of  the  love  of  Chrift,  they 
will  never  think  much  of  their  own  hazard,  nor 
will  they  ever  in  earneft  make  ufe  of  Chrift's 
righteoulhcfs,  who  have  not  fome  quick  and  live- 
ly impreflion  and  ienfe  of  this  their  condition 
by  oature',and  therefore, whenever  ye  go  to  read, 
to  hear,  to  pray,  to  meditate,  &c»  take  up  your 
felves,  as  naturally  arretted  before  the  court  of 
God,  and  obnoxious  to  his  wrath  5  this  would 
lay  your  pride,  and  make  Chrift's  offers  in  the 
gofpel  lovely  to  you. 

Uje  3.  This  (hews,  that  thefe,  who  get  any 
good  of  Chrift,  arc  much  in  Chrift's  debt  and 
common,and  have  in  themfelves  no  caufe  to  boaft 
of  it.  If  this  be  true,  even  of  the  ele&.that  they 
are  all  once  under  the  ientence  of  condemnation, 
clfe  they  could  not  be  juftified  and  abfol- 
vtd  by  Chrift  ;  ye  that  think  your  felves  to  be 
Something,  what  have  ye  to  boaft  of  ?  Who  hath 
made  you  to  differ  r  and  what  have  ye,but  what 
ye  have  received  ?  It  fets  you  well  therefore  to 
be  humble,  and  to  put  a  price  upon  Chrift,as  the 
apoftle  doth,  on  the  fame  conlideration,  Gal.  2. 
20.  when  he  fays,  Who  loved  we ,  and  gave  him' 
/elf  for  tne  \  that  makes  him  relifh  fweetly  to  the 
believer  \  and  this  is  the  ground  of  his  triumph, 
Hom.%+11,  '-s^WhcfhaU  lay  any  thing  to  the  charge 
cfG&d's  eleft  ?  It  is  God  that  )uftifeth,  who  is 
be  that  andemneth  ?  It  is  Chrift  that  died,  yea, 
rather  that  is  rifen  again^c.  This  way  of  jufti- 
iication  makts  Chrift's  death  wondrous  lovely, 
and  it  is  on  this  that  the  fong  of  the  redeemed 
is  founded,  Rev.  i.<.  Unto  him  that  loved  us^and 
zoajbed  us  from  eur  fins  in  his  own  blood,  and 
hath  made  us  kings  andpriefts  unto  God  and  his 
father,  to  him  be  glory  and  dominion  for  ever 
and  ever,  amen  ;  and  of  that  new  ibng,JR.?v-  ^.9. 
10.  Thou  art  wcrthy  to  take  the  book,  and  to  open 
the  feals  thereof-,  for  thou  waft  flainand  baft  re- 
deemed us  to  Gcd  by  thy  blood,  &c.  It  is  an  evil 
token.,  when  folks  can  talk  at  a  high  rate  of  their 
-hope  of  being  jutbfied,  when  in  the  mean  time 
they  have  i'o  little  eftimation  of  Chrift\  and  their 
hearts  are  io  little  warmed  with  love  to  him, who 
is  fo  lovelv  to  believers^  and  when  they  can  fo 
confidently  make  application  of  his  purchafe 
to  themfelves,  and  yet  cannot  tell  when  their 
heart  was  ever  in  the  leaft  meafure  ravifhed 
with  the  confideration  of  Chrift's  love,  neither 
4id  it  ever  relilh  to  them,  nor  were  their  hearts 


Verfe   11. 


Scrm.  ^2* 


ever  in  the  leaft  engaged  to  him,  on  that  confi- 
deration. 

Ufe  4.  All  of  you,  who  are  lying  in  this 
natural  condition,  and  know  not  what  is  your 
hazard,  who  are  living  in  your  prophanity,  or 
at  beft  in  your  hypocrify,  civility,  formality, 
not  regenerate  or  born  again,  but  have  ftill  the 
fame  faith  and  love  that  ye  were  born  with, 
and  no  other,  what  is  your  pofture  ?  Ye  are  nod 
in  Chrift,  but  lying  naked,  obnoxious  to  the 
wrath  and  curie  of  God,  condemned  already  \ 
and  what  if  your  breath  go  out  intnis  doleful 
condition  ?  what  if  a  pally  or  apoplexy  over- 
take you  fuddenly  ?  what  if  a  ftone  fall  upon 
you,  ere  ye  go  home  out  of  this  place  f  There  is 
even  but  that  much  betwixt  you  and  hell ;  ye 
are  liable  to  be  arretted  before  the  court  of 
God's  juftice,  and  how  will  it  be  with  you  when 
ye  come  there,  and  when  it  ihall  be  faid,  that 
fuch  a  perfon  hath  broken  the  law,  and  therefore 
God's  curie  is  due  to  him,  and  therefore,  Awajr 
with  him?For  he  judgeth  according  to  mens  works* 
Are  there  none  of  you  afraid  of  this  ?  do  ye  be- 
lieve it  to  be  a  truth  ?  O  that  ye  did*,  who 
are  lying  contentedly  and  fecure  in  your  natu- 
ral condition,  and  it  does  not  trouble  you  !  Will 
you  yet  ly  ftill  contentedly  in  this  dreadful  ftate? 
is  it  poflible  that  ye  can  be  well  in  this  condi- 
tion, though-ye  would  heap  up  riches  as  the 
fand  ?  Ye  cannot  look  into  the  Bible,  nor  into 
your  own  heart,  but  it  curfes  you;  ye  cannot 
look  to  the  bar  of  God's  juftice,  butthefentence 
meets  you,  Depart  from  me, ye  curfed.  This  is 
the  truth  oi  God,  and  if  ye  think  there  be  any 
here  lying  ftill  in  black  nature  (  md  we  are  not, 
fure,all  renewed)  think  then  upon  your  cafe;  Q 
that  ye  faw  your  pofture  !  The  hand-writing 
coming  forth  on  the  wall  did  not  fo  afright  Bel- 
fia^ar,  as  the  curfe  would  afright  yoU,if  ifwere 
believed.  And,  2^,  If  this  be  your  natural  con- 
dition, and  if  ye  believe  it  to  be  truly  fo,  we 
would  expoftulate  with  you,  and  even  wonder, 
1. How  comes  it  to  pals,  that  fo  many  of  you  ly 
ftill  in  your  natural  condition,  and  endeavour 
not  a  change  oi'  your  ftate  ?  It  will  be  wondered 
at  by  angels,  and  by  all  the  eleft,  yea,  and  even 
by  the  reprobate  that  never  heard  of  Chrift\that 
fo  many  heard  the  gofpel,  and  had  the  offer  of 
Chrift,and  yet  did  not  ftir  up  themfelves  to  make 
ufe  of  him.  Is  it  not  a  wonder  that  folk  can  fleep 
fecure  under  the  curfe  of  God  and  blefs  them- 
felves,till  their  iniquities  be  found  to  be  hateful? 
To  be  in  this  condition,and  to  fleep  quietly  un- 
der it,  will  have  a  dolerul  wakning.  2.  How  is 
it  that  fo  few  take  pains  to  try  how  it  is  with 

them  ? 


Serm.  «$3-  !fa'tai  *>3- 

them  ?  it  any  of  ycu  were  lying  under  a  de- 
creet of  an  hundred  pound  Sects,  ye  would  net 
be  To  iecure,  till  ye  knew  that  >e  wire  freed  of 
it :  And  if  it  be  true,  that  this  is. your  condition 
by  nature,  to  be  under  the  (landing  Ientence 
ot  the  law,  and  the  curfe  of  God,  how  is  it, 
ye  never  try  if  ye  be  come  out  of  that  condi- 
tion ?  I  ask  the  moil  prophane  men  amongft  you, 
Were  ye  never  under  this  ientence  ?  If  ye  fay, 
Not,the  word  of  God  will  (land  up  againd  you, 
and  fay  to  you,  that  ye  lie  falfly  ;  and  if  ye  be 
under  it,  is  it  not  hazardous  to  be  fo  ?  But  I 
fear,  that  many  of  you  dream,  that  the  curfe 
of  God  wears  away  as  ye  grow  up.  3.  Think 
ye  never  of  coming  to  judgment,  and  of  God's 
proceeding  in  judgment  againft  you  ?  think 
ye  never  that  ye  will  die,  and  after  death  come 
to  judgment,  according  to  the  general  appoint- 
ment pad  upon  all  men  ?  How  cometh  it,  that 
,ye  are  not  thinking  on  it,  and  what  may  be  the 
Judge's  procedure  towards  you  ?  He  will  judge 
you  according  to  this  word  ;  and  all  that  are 
out  of  Chrift,  and  not  juflified  by  him,  will  be 
caft  into  the  pit  of  hell  :  There  is  no  new  fen- 
tence  to  be  paft,  «or  to  be  executed  upon  you, 
but  that  which  was  (landing  over  your  head  be- 
fore. 4.  Know  ye^how  long  he  may  treat  with 
you,  or  how  long  ye  may  be  in  a  capacity  to 
get  your  (late  changed  f  Are  there  not  many 
taken  fuddenly  away,  of  whofe  (late  we  (hall 
not  judge  ?  but  may  it  not  be  fo  with  you  ? 
why  are  ye  then  fo  fecure,  and  why  decline  ye 
the  word,  and  refufe  to  let  it  iearch  yot£  while 


Verfe  11.  2g7 

ye  know  not  whether  the  curfe  be  removed, 
and  whether  the  (entence  be  changed,  or  recal- 
led ?  Some  of  you  perhaps  will  fay,  The  Lord 
knows  that,  it  is  not  tor  us  to  know  ;  and  that 
fays,  that,  ye  do  never  fo  much  as  eflay  to 
know,  and  to  win  to  clearnefs  about }  our  (late  > 
Others  of  you  will,  it  may  be,  lay,  That  ye  hope 
all  will  be  well  ;  and  yet  that  at  the  bed  is  but 
a  guefling:  And  ye  would  be  loth  to  fpeak  fo  of  a 
decreet  that  were  paft  againft  you,  [about  a  fum 
of  money,  in  any  poor  court  of  judicature  on 
earth  ;  and  will  ye  fufFerthis  terrible  fenterce 
to  (land  cVer  your  Head,  in  the  court  or  God's 
/"uftice,  and  not  ftudy  to  be  diftircl,  and  at  a 
point,upon  folid  and  good  grcunds,that  it  is  re- 
pealed ?  If  ye  did  really  believe  that  it  was  once 
fo  with  you,  and  that  yet  ye  are  in  hazard  of 
this  fentence,  ye  would  not,  ye  could  net,  X 
am  fure,ye  fhould  not  be  at  reft,  till  *y e  knew  that 
it  were  removed  ;  it  would  put  you  to  make 
ufc  of  Chrift  in  good  earned  for  your  peace,  and 
to  feek  after  an  extract  of  the  repealed  ientence, 
and  of  your  absolution ,  fealed  up  in  your  bo- 
fom  :  And  this  is  the  thing  that  we  aim  at  in 
all  this,  even  that  as  ye  would  not  have  a  ter- 
rible meeting  with  God  before  the  bar  of  his 
juftice,  that  ye  would  feek  to  have  the  curfe, 
that  ye  are  naturally  lying  under,  removed,  and 
to  have  your  peace  rrade  with  God,  an$  to  have 
fome  well  grounded  clearness  about  it,  that  ye 
might  live  comfortably,  and  die  with  folid  con- 
fidence and  Chriftian  courage,  without  which  ye 
can  do  neither. 


I  SERMON     LHL 

Ifaiah  liii.  11.  He  jhall  fee  of  the  travel  of  his  foul,  and  Jhall  be  fatisfed  :  By  his  knowledge  fnaU 
my  righteous  Servant  juftify  many  \  for  he  Jhall  bear  their  iniquities. 

benefit  that  comes  to  us  by  Chrift's  fufferings3 
and  that  is  juftif  cation,  or-  abfolution  from  the 
guilt  of  fin,  and  from  the  curfe  which  it  de- 
ierves.  3.  He  lets  us  fee  the  way  how  this  be- 
nefit is  derived,  and  it  is  by  his  Intoledge: 
This,  faith  he.fhall  be  the  great  refult  of  ChriiVs 
furFc rings,  Many  jka]l  be  juftifed  ;  and  this 
lhall  be  the  way  how  it  fh.ill  be  derived  to  thefe 
many,  and  that  is,  by'bis  knowledge,  or  by  faith 
in  him,  reding  on  his  righteoufnefs  and  fatis- 
Laion. 

We  opened  up  the  meaning  of  the  words  the 

lad  day.and  pointed  at  WoD&rine s  from  them, 

1.  'That  all  men  and  women  have  a  judgment 

to  abide  before  God,   an  arraignment  and  in- 

P  p  dict- 


TH  E  way  of  abfolving  a  guilty  (inner,  in 
the  juftice  of  God,  is  the  great  fum  and 
fcope  of  all  the  gofpel  \  even  to  (hew  how  a  loft 
'  finner,  obnoxious  to  the  fentence  of  a  tranfgreft 
law,  may,  without  prejudice  to  the  juftice  of  " 
God,  comeNto  be  juftified  :  We  are  perfwaded, 
that  there  is  notaing  of  greater  concernment  to 
finners  •,  and  if  we  knew  our  debt,  and  our  ha- 
'iard,  we  would  think,  that  there  is*  pothing  of 
greater  concernment  to  us  in  particular. The  fum 
of  the  co  venant  of  redemption  runs  on  this,  and 
at  is  the  great  thing  aimed  at  in  all  this  Chapter, 
wherein  the  prophet  lets  us  fee,  1.  What  is  the 
great  thing  that  fatisfies  juftice  ;  and,  for 
end, much  hath  been  fpoken  of  Chrift's  furTerings 
and  foul-travel.     2.  He  lets  us  fee,  what  is  the 


2S8  Ifaiab'rt 

<  di&ment  there,  to  which  they  muft  anfwer.' 
They  muft  all  come  to  get  a  lentence  from  God. 
2. 'That  all  men  naturally  are  liable  to  the  fcn- 
«  tence  of  condemnation.'  This  is  fuppofed  here; 
for,  in  as  far  as  finnevs  are  only  by  faith  in  Chrift 
juftified,  in  as  far  the  fentence  of  the  law,  and 
qf  the  covenant  of  works,  is  (landing  againft 
them,  and  over  their  head*,  who  are  not  by 
faith  united  to  Chrift  Jefus,  and  juftified  by  his 
righteoufnefs. 

The  g/i  DoStrine  (which  is  aim  oft  the  very 
words  of  the  text)  that  now  we  intend  tofpeak 
to,  is  this,    i  That  tho'  alfmen  naturally  be  ob- 

*  noxious  to  the  fentence  of  the  law,  and  to  the 

*  curfe  of  God ;  yet  there  is  a  way  laid  down, 
c  how  a  finner,  fo  obnoxious,  may  be  juftified, 
■  and  freed  from  that  fentence,  and  this  is  by 
c  faith  in  jefus  Chrift  only.*  If  any  do&rine  be 
of  concernment  for  us  to  know,and  to  be  well  and 
experimentally  acquainted  with,  this  is  of  con- 
cernment to  us;  By  Uls  knowledge  JbaU my  righ- 
teous Servant  juftijy  many.  There  are  Three 
things  in  this  do&rine  implied,  which  by  one 
and  the  fame  labour  will  be  proven  ;  and  there- 
fore we  fhall  put  them  together.  I.  That  al- 
tho'  all  men  be  n.  turally  obnoxious  to  the 
wrath  and  curfe  of  God,  yet  he  hath  appointed 
a  way  how  guilty  finners  may  be  juftifidd  and 
abfolved.  2.  That  the  way1  of  attaining  to  this 
benefit  of  juftiiication,  and  freedom  from  the 
curfe,  is  by  faith  in  Chrift's  righteoufnefs ;  it's 
by  his  knowledge ,  faith  the  text.  3.  That  there 
is  no  other  way  by  which  a  finner,  obnoxious 
to  the  curfe,  can  be  juftified,  but  by  faith  in 
Chrift's  righteoufnefs  allenarly  :  This  laft 
branch  of  the  doctrine  fays  not  only,  that  there 
is  no  other  meaji  to  fatisfy  jufttce,  but  Chrift's 
merit  and  fatisfacVmn;  but  that  there  is  no  other 
way,  but  the  way  of  faith,  to  win  to  the  ap- 
plication of  his  fatisfa&ion  :  Whereby  many 
queftions  may  be  anfwered,  and  many  erors 
in  doftrine    and    pra^ice    confuted  ;   but  our 

,  prefenc  purpofe  is  to  fhew,  how  a  guilty  finner 
may  be  juftified. 

And  therefore  we  fhall,  1.  Give  you  a  general 
view  of  the  truth  of  the  de&rine,   by  confir- 

*  ming  it  from  fcripture,  in  all  the  parts  of  it.  2. 
We  fhall  fpeak  more  particularly  to  the  feveral 
branches  of  it.  And,  3.  To  the  Way  of  attain- 
ing juftification,  in  the  feverai  caufes  of  it,  as  it 
is  here  holder,  fbr-th. 

.  s  For  confirmation  of  the  general  do&rine,  ye 
Jh  ill,  1.  Look  upon  fome  fcriptures,  and  2.  To 
iome  grounds  of  re 

As  fur  the  confirmation  of  it  by  fcrifjturc;  if 


Verfe  11.  Serm.  $£ 

we  look  through  the  gofpel,  it  is  our  Lord  jefus 
Chrift  his  own  do&rinc  which  he  preached, 
and  the  way  which  he  laid  down  therein,  for  ju- 
stifying and  faving  a  finner  ;  fo,  John  3.  where 
it  is  three  or  four  times  repeated,  as,  v.  i&.XSod 
fo  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whofoever  believeth  on  him  Jhould  not 
perifli,  but  have  eternal  life  :  v.  18.  he  that  be- 
lieveth on  him,  is  not  condemned ;  but  be  that  be- 
lieveth not,  is  condemned  already,  becaufe  be  be* 
lievetb  not  in  the  name  of  the  only  begottenScn  of 
God:  v.  36.  He  that  believeth  on  the  Stay  bat* 
everlafling  life  ;  and  be  that  helievetb  not  tho, 
Son,  Jhallmt  fee  life,  but  the  wrath  of  God  abi- 
deth  on  him  ;  and  v  14, 1 5.  As  Mofes  lifted  up  the 
ferpent  in  the  wilder nefs,  fo  muft  the  Son  of  mart 
be  lifted  up,  that  whofoever  believeth  en  him9 
Jhould  nctperijky  but  have  eternal  life  :  And  that 
is  all  one  as  to  Cay,  He  that  believes  fhall  be  ju- 
ftified; Mark  16,  16.  He  that  believeth,  and  is 
baptised,  JbaU  be  faved  ;  but  he  that  believeth 
not,  JbaU  be  damned.  Thefe  are  the  terms  on- 
which  the  apoftles  are  by  Chrift  warranted  to 
preach  the  gofpel,  and  to  make  the  offer  of  life 
to  every  creature ;  and  therefore,  if  we  look  for- 
ward to  their  preaching,  we  will  find  it  to  run  in 
the  fame  ftrain,  asAfts  1 3.  38, 39.-6?  it  known  un* 
to  you  therefore,  men  and  brethren,  that  through 
this  Man  is  preached  unto  you  the  forgivenefs  cf 
fins  ;  and  that  by  him,  all  that  believe,  are  jufti* 
fed  from  all  things,  from  which  ye  could  not  be 
juftified  by  the  law  of  Mofes  :  Where,  whihPaul 
is  fumming  up  the  whole  meffage  that  he  had  to 
deliver,  he  goes  upon  the  fame  ground  ;  -and 
wiierein  we  have  thefe  three  clearly  holden  forth, 
1.  That  all  men  are  liable,  as  in  their  natural  e- 
ftate,  to  God's  curfe,  and  by  the  law  cannot  be 
juftified.  2.That  there  is  a  way  laid  down,  thro5 
Jefus  Chrift,  to  come  by  juftiiication  and  re- 
miilion  of  fins.  3.  That  the  way,  how  finners 
come  by  this,  is  faith  in  Chrift  ;  AU  that  believe 
are  juftified  :  Look  to  the£/?//r7w,efpecially  thefe 
written  to  the  Romans  and  Galatiaas,  where  this 
queftion  about  justification  is  exprefly  and  of 
purpofe  handled,  and  we  will  find,  that  it  is  the 
fum  of  both  ;  as  R  m-  3.  where,  having  faid,  v. 
23.  That  all  have  finned,  and  come  flirt  of  the 
glery  of  God,  and  \hy  that  all  are  liable  to  God's 
judgment Jie  fubjoins.  v.  24.  Being  juftified  fre£ 
ly  by  his  grate,  through  the  redemption  that  is  in 
Jefus  Chrift  ;  where  is  the  great  mean  of  our  ju- 
dication: And  then  he  adds,  v»  2*,.  Wh^rft  G  d 
hathfet  forth  tn  he  a  propitiation  th>  ough  faith  in 
bis  blood ;  where  we  h-ive  the  mean  of  a  n  pi  i  cat  ft 
on,  to  wit3  faith  :  And  Chap.  4.  5 .  To  bijn  that 


germ.  "53.  Jfaiab  53- 

roorketh  naty  but  believetb  on  him  that  jujtifietb 
the  ungodly \bh  faith  is  counted  for  rigote  ujnefs\ 
which  place  dcrmonitraits  uiis,  1  hai  an  un^odiy 
perlon,  taking  hold  by  taith  of  Chri it's  ri0h'te- 
oufnels,may  be,  and  is  juftined  and  ahfoh  en  .and 
freed  from  the  gm.t  of  lin>  as  if  he  had  never  iin« 
nea  :  So,  Gal  2.  15,  *6.  ^  w&0  are  jews  by  na- 
ture^and  nJ [inner s  of  the  Gentiles,  or  not  with- 
out the  covenant,  as  they  are,  knowing  that  a 
man  is  not  jujiified  by  the  works  of  the  law,  but 
by  the  faith  of  fejus  thrifty  even  we  have  belie- 
ved in  jefus  Cfrnjiy  that  we  might  be  jujiified  by 
the  faith  of Ctirift,  and  net  by  the  works  of  tbe 
Uv»,  for  by  the  works  of  the  law  Jhali  noflejb  be 
\uftified  \  which  place  Inews  not  only  this,  that 
through  faith  in  Chrift  is  juftification  and  life  to 
be  had,  but  it  alfo  excludes  all  other  ways  of  ju- 
ftification, Knowing  that* man  is  not  jujiified  by 
tbe  works  of  the  law,but  by \fait b:  But  that  which 
we  are  now  fpeaking  to,  is  only  the  pofitive 
part  or  the  do&rine,  to  fbew  that  a  guilty  fin- 
ner,  obnoxious  to  the  curfe,  may  by  Taith  come 
to  be  juftihed,  ami  .made  free  from  the  guilt  of 
lin,  and  from  the  curfe,  as  if  he  had  nerer  fin- 
ned, nor  been  under  the  curfe. 

For  further  confirmation  of  the  do&rine,  ye 
would  confider  thefe  four  grounds,  and  ye  will 
fee  from  them  good  reafon  for  it :  Only  remem- 
ber this,  that  juftification  looks  always  to  a  ju- 
dicial procedure  (as  we  hinted  before)  where- 
in the  Lord  is  (as  it  were)  on  the  throne,  and 
the  guilty  (inner  at  thenar,  pleading  through 
ChriiVs  righteoufnefs  and  fatisfa&ion  to  be  ab- 
solved \  which  is  even  as  if  a  debtor,arreftedfor 
debt,  fhould  plead  for  a  liberation,  not  becaufe 
he  is  not  owing  the  debt,  neither  becaufe  he 
bath  paid  the  debt,  but  becaufe  his  Cautioner 
hath  paid  it  for  him  :  This  being  fuppofed  and 
rcmembred,  ye  would  (we  fay)  confider  thefe 
grounds  or  reafons  for  confirming  the  doctrine; 
i.TheiufFeringsthat  Chrift  hath  endured,  and 
and  the  fatisfa&ion  that  he  hath  made,  in  the 
loom  of  finners,  as  the  next  words  hold  out,  For 
be  Jhali  bear  their  iniquities  \  and  v.  utt.  He 
bare  the  fins  of  many  :  Nay,  this  is  the  great 
fcope  of  the  chapter;  therefore  wefaid,  That  be 
batb  born  our  griefs <,  and  carried  our  forrows. and 
that  tbe  Lord  hath  laid  on  him  the  iniquity  of 
us  ally  this  makes  aground  of  confirmation. 
2.  Confider,  how  that  there  is  not  only  a  i'uf- 
ficient  price  paid,  but  there  is  a  covenant  of 
redemption  jtfarranting  1^  to  pay  {tj  an(j  ac- 
cepting  it  off  his  hand,  as  cornpleat  payment 
and  fatisfa&ion  for  the  elecVs  debt :  And  except 
there  be  a  loek  had.  to  this  covenant,  faith  hath 


Vcrfe  11.  2&9 

not  a  lufEcient  ground  to  reft- on  for  juftification 
through  jeius  his  satisfaction,  becauie  ot'ierwife, 
We  lee  not  a  reaoit  why  h:s  fufferings  can  be 
accepted  torus  ;  tor  rupjpofe  (if  fuch  a  fuppo- 
fition  may  warrantabi  v  be  made)  Chrift  to  have 
fu/Fered,  jet  it  was  tree  for  G<,d  to  have  accep- 
ted that  as  a  latistacnon  tor  our  debt,  or  not  : 
But  the  con  fide  rut  ion  of  the  covenant  of  re- 
demption removes  that  doubt,  and  gives  faith 
a  ground  to,  Jay  hold  on  Chrift's  iutferings.  as 
fatistactory  to  the  juftice  of  God  •,  becaufe  in 
the  covenant  of  redemption,  it's  fo  tranfailed 
and  agreed  upon  betwixt  <3od  and  the  Mediator  ; 
therefore  thsapoftie,  fpeaking,  Hd£.  ic.  8,  o.and 
forward,  from  PfaL  40.  of  this  covenant,  lhews, 
that  when  facrifices  and  offerings  will  not  do 
the  turn,  Chrift  comes  in,  fa>ing,  £<?,  I  come  in 
the  volume  of  thy  book  it  is  written  if  me,  I  de. 
light  to  do  thy  will*  0  my  God  ;  By  which  will 
(taith  the  apoftle)  we  are  fanfrified  :  And  had 
there  not  been  fuch  a  will,  his  fufferings  had 
not  been  ufeful  to  us.  3. Confider  the  offer  that 
is  made  in  the  gofpel  to  finners,  which  is  the  ob- 
ject of  our  faith :  For|he  covenant  of  redemp- 
tion is  not  the  ground  and  obj  *&  of  our  faith, 
tho'  it  clears  the  ground  and  reafon  of  our  faith; 
but  it's  God's  offer  in  the  gofpel,  according  to 
that  place,  Mark  16.  15,  16.  Go  ye  and  preach 
tbe  gofpel  to  every  creature  \  be  that  J?elievetb9 
and  is  baptised,  Jhali  be  faved  :  He  warrands 
them  to  go  and  make  it  known  to  all  to  whom 
they  fhall  preach,  that  there  is  remiffion  of  fins 
to  be  had  through  faith  in  Chrift;  and  this  is  a 
ground  tofaith,whenGod  makes  offer  of  Chrift's 
(atisfa&ion  in  the  gofpel,  on  condition  trut  we 
believe,  and  accept  of  him  -,  when  we  by  faith 
clofe  with  the  offer,  it  gives  us,  as  it  were,  an 
affignation  to  Chrift's  purchafe  ;  The  gofpel 
fays,  as  Paul  doth,  A8s  J3..3S.  Be  it  known  t$ 
you,  that  through  this  Man  is  preached  to  you 
remiffion  of  fins,  and  by  him  all  tbat  believe  are 
jujiified ;  and  faith  confents  to  that,  as  giving 
God  credit,  and  accordingly  doles  with,  and 
refts  upon  it,  as  the  ground  of  its  plea  before 
God  :  So  that  when  the  quefti«n  comes  to  be; 
asked,  What  have  ye  to  anlVer  tbe  law,  and  to 
pay  your  debt  with  ?  Faith, or  the  believing  tin- 
ner, anfwers,  I  have  nothing  of  my  own,but  there 
is  a  fatisfa&ion  in  Chrift,  according  to  the  cove- 
nant of  redemption,  which  is  holden  out  and 
made  offer  of  to  me  in  the  gofpel,  and  is  given 
and  allowed  to  me,  for  defence  againft  what  the 
law  or  juftice  can  fay  ;  and  I  betake  me  to  that : 
And  this  is  the  native  and  kindly  ait  of  faith  in 
P  p  2  juftifi- 


290  •  If  at  ah  <& 

juih'fication:when  it  makes  ufeof  this,  defence,& 
trults  toit  alone.  This  is  even  it  that  Paul  hath, 
Phil.  3.9.  compared  with  v.  8.  I  count  all  things 
hjiy  that  I  may  win  Chrift, and  be  fund  in  him  \ 
that  when  it  fhall  be  asked-Ptf«/,where  art  thou? 
I  may  have  it  to  lay,  I  am  here,  Lord,  even  in 
Chfill,  and  in  his  righteoufnefs  :  This  is  the 
ground  of  Iris  plea,  having,  given  up  with  his 
own  righ'teoufnels  as  to  his  jullification  before 
Godr  and  he  will  have  no  other  defence  but 
thac£'  4.  Coniider  the  end  of  all  thefe,  to  wit, 
of  Cbrht's  TurFerings,  of  the  covenant  of  re- 
demption, and  of  the  offer  of  the  gofpel  ;  it's 
the  praile  of  the  giory  of  his  grace,  that  God 
'  may  make  it  known,  that  he  is  gracious,  and 
freely  gracious,  without  refpect  to  any  thing  in 
the  finner  :  This  end  is  not  only  fet  out  in  thefe 
two  places  put  together,  one  is,  Rom.  3.  26.  To 
declare^  1  fay,  his  righteoufnejs,  that  he  might 
be  juf}}  and  the  juftifier  of  him  that  believetbin 
Jejus  ;  that  he  might  be  juft,  that  is,  one  that 
will  fulfil  his  threatnings,  and  therefore  he  hath 
provided  one  to  fatisfy  his  juftice,  and  one  that 
is  faithful  in  keeping  hi*  promiies,  and  there- 
fore he  is  the  juftifier  of  them  that  believe  in 
Jefus:  The  other  place  is,  Eph.  1.  6.  where, 
when  the  apoitle  hath  fpoken  of  election,  pre- 
deftination,  and  adoption,  he  lets  down  the  end 
of  all,  to  wit,  T#  the  praije  of  the  glory  of  bis 
grace,  wherein  be  hath  made  us  accepted  in 
the  Beloved  :  And  this  is  a  ground  that  makes 
all  fure  ;  for  God  cannot  fail  to  juftity  the  iin- 
ner  that  believeth  in  Chrift  as  he  is  offered  in 
the  gofpel,  becaufe  that  is  the  very  end  of  his 
juftifving  finners,  the  praile  of  the  glory  of 
grace,  which  he  will  not  mifs,  but  mult  certain- 
ly andvinfruftrably  come  by. 

The  Ufes  arc  four  in  general.  The  ift  whereof 
is  for  information,  and  it's  fuch  a  lelTon  of  in- 
formation, as,. without  it,  all  the  preaching  of 
the  gofpel  is  to  nopurpofe  ;  and  the  hope  of 
eternal  life  were  utterly  defperate,  if  fuch  a 
doctrine  were  not  in  the  goipel,  that  through 
faith  in  Chrift  a  finner  may  be  jnftified.  Would 
any  know  then'  how  they  may  he  absolved  ? 
This  anfwers  the  question,  and  tells  us  that  it  is 
through  faith  in  Chrift's  righteoufnefs,  and  no 
other  way  :  And  if  we  digeftedly  believed  the 
former  two  doctrines,  1.  That  we  muft  all 
come  before  the  tribunal  of  God  ;  And,  2.Tnat 
we  are  all  obnoxious  to  the  curfe  of  God  ;  we 
Would  think  this  were  a  very  concerning  que- 
stion to  be  put,  How  fuch  a  guilty  finner  may 
be  abfolved  and  juftified  ?  And  indeed,if  we  be 
not  clear  in  this  point,  it's,  as  to  any  fruit,  in 
rain  for  us  to  prea.cn,  aj^  for  you  fo  hce^   or 


Verfe  it.  Serm.  <£ 

to  think  of  coming  to  heaven ;  which  is  in  a 
word,  Thatahnn-.r,  through  retting  on  Chrift's 
righteoufnefs,aceording  to  the  covenant  of  gra:e, 
may  come  to  be  abfolved,  and  freed  from  the 
guilt  of  fin,  and  from  the  curie,  as  if  he  had  ne- 
ver iinned,   nor  been  liable  to  that  curie. 

For  further  clearing  of  this  Ufe,  Confider,  1. 
What  juftifi cat ion  is.  2.  What  we  mean  by  faith. 
And,  3.  What  are  the  caufes  of  this  justification 
fpoken  of  in  the  text.  \ft.  By  juitin^ation,  in 
this  place,  is  not  to  be  underltood  the  making 
of  a  perfon  perfectly  holy,  nor  to  have  grace  in' 
fufed  into  him,  tor  that  is  fanctification  ;  but 
it  is  to  be  abfolved,  and  declared  free,  in  re- 
fpect of  the  guilt  of  fin,  and  of  the  curfe,  as  if 
a  man  had  never  finned  ;  as  it's  laid,  Eph.  1.  <5. 
Wherein  he  hath  made  us  accepted  in  the  Belo- 
ved :  It's  an  act  of  God's  free  grace,whereby  our 
fins  are  pardoned,  and  we  accepted  as  righteous 
in  his  light,  6V.  (as  our  Catechifm  hath  it)  as  if. 
our  fin  had  never  been.  2<i/y,When  we  fpeak  of 
faith,  we  mean  not  a  general  hiltorical  faith, 
that  devils,  or  reprobate  men  may  have,  and 
whereby  an  affent  of  the  judgment  is  given  ta 
the  truths  of  the  word,  tho'  indeed  juttifying 
faith  doth  prefuppole  that  ;  neither  by  faith 
do  we  mean  fuch  a  faith  whereby  a  man  doth 
at  the  very,  firft  believe  that  he  is  pardoned,  and 
which  puts  away  all  doubting,  and.  lifts  him 
in  his  own  conceit  to  the  height  of  affurance 
about  the  obtaining  of  the  thing  ;  it's  theAnti- 
nomian  prelumption,  to  believe  at  firft-hand, 
that  I  am  juftified  and  pardoned  :  But  it's  fuch 
a  faith,  that  takes  hold  of  Chrift's  righteouf- 
nefs, made  offer  of  in  the  gopel,  that  I  may 
obtain  juftification  and  pardon  of  fin  through 
him;  according  as  it's  faid.G^.  2.  16.  We  belie- 
ved in  Jefus  Chrij},  that  we  might  be  juftified 
by  the  faith  of  Chrift  :  It's  an  actual  clofmg  with 
the  offer  of  Chrift's  righteoufnefs,  and  a  fub- 
mitting  to  the  terms  of  it,  for  juftification  : 
the  foul's  founding  of  all  it's  defence  before 
God,  on  Chrift's  righteoufnefs  and  purchafe 
offered  to  it  in  the  gofpel,  and  retting  on  it  for 
life  and  falvation  :  As,  fuppofe  there  were  a  mul- 
.  titudeof  rebels,  to  whom  pardon  were  by  pro- 
clamation offered,  on  condition  that  at  fuch  a 
time  they  fhould  lay  down  their  arms,  and  coma 
in  ;  and  if  one  of  them  were  challenged,  and 
called  to  a  reckoning,  after  his  corning  in,  for 
his  rebellion  ;  the  ground  of  his  plea  would 
not  be,  that  he  never  was  out  in  rebellion,  but 
that  fuch  an  offer  was  made,  and  that  he  did 
hazard  his  life  on  it:  So  it  is  here,  a  finner  is  a 
rebel  againft  God  by  nature,  and  being  in  re- 


Serm.  $3.'  -    IfaUb^. 

Bellion,  hath  the  offer  of  pardon  and  life  made  to 
him,  on  condition  that  he  clofe  by  faith  with 
Chrift's  righteonmeis,  and'the  (inner  doth  by 
faith  give  Cod  credit,  and  hazards  his  foul  on 
that  j  whereas  unbelief  (to  follow  the  fimilitude) 
is,  as  if  a  rebel,  hearing  of  fuch  a  pardon  orb»- 
red,  would  not  think  that  a  lure  way  to  come 
off,  but  would  either  plead  innocent,or  tal>e  him 
to  iome  other  lhi ft  :  1  his  then  is  the  faith  that  I 
mean  of,  which  a&u.dly  clofeS  with,  and  makes 
ufe  of  God's  offer  of  Chrift's  righteoufnefs  for 
absolution,  idly,  Confider  the  caufes  of  justifi- 
cation; and  there  are  three  in  the  words.  i.The 
meritorious  caule,  that  he  hath"  procured  and 
bought  this  benefit,  is  Chrift's  fatisfa&ion,  his 
bearing  of  our  iniquities  ;  he  (ball  jufiify  many, 
for  be  fhall  bear  their  iniquities.  2.  The  influ- 
mental  caule,  condition,  or  mean,  or  way,  how 
that  benefit  is  derived  to  us,  is  faith,  called  here 
bis  knowledge ;  it's  the. true  faith  we  fpoke  of 
juft  now  ;  faith  taking  hdTdof  fuch  a  promife,and 
reding  on  God's  faithfuinefs  for  the  making  out 
of  it ;  it's  this  which  gives  the  foul  a  title  to 
Chrift's  righteoufnefs,  which  formerly  it  had  not, 
and  makes  Chrift's  purchafe  of  due  to  belong  to 
it,by  vertue  of  God's  offer;  and  confequcntly  the 
benefit  of  juftification  is  derived  to  it,  by  its  tak- 
ing hold  of  the  offer,  which  otherwife  it  could  not 
partake  of.  3.  The  formal  eaufe,  wherein  juftifi- 
cation  properly  confifts,  is  this,  even  God's  ab- 
folving  or  judicial  pronouncing  of  the  finner  to 
be  free,  and  his  accounting  of  him  as  righte- 
ous,on  account  of  Chrift's  righteoufnefs  imputed 
to  him,  and  taken  hold  of  by  his  faith.  Where 
the  fentence  is  paft,  we  need  not  curioufly  en- 
quire :  It's  like,  as  the  fentence  of  condemna- 
tion ftands in  the  word,  while  the  finner  is  in 
unbelief.;  foby  believing  in  Chrift,  he  hath 
abfolutio«  in  the  word,  as  John  3.  18.  He  that 
believeth  in  bim3  is  not  condemned  ;  and  this 
fentence  of.  the  word  is  as  effe&ual  for  abfolv- 
ing  of  the  fihner,  as  if  the  fentence  were  pro- 
nounced in  an  immediate  way,  or  with  an  audi- 
ble voice  from  heaven,  by  God,  with  the  finner's 
name,  and  firname  in  it  :  And  therefore  let  me 
commend  this,  with  'the  other  places  I  named 
before  to  you,  that  from  them  ye  may  learn  to 
take  up  the  way,  how  a  finner  is  abfolved  and 
juftified  ;  it's  ChrUVs  fatisfa'&ion  that  makes  the 
amends,  and  is  the  meritorious"  caufe  ;  it  is 
God's  word  that  makes  the  offer  of  that  fatis- 
faftion ;  and  it's  our  faith,  begotten  and  quick - 
ned  by  God's  Spirit,  that  taketh  hold  of  it ;  and 
juftification  it  felf  is  God's  abfolving,  and  ac- 
cepting of  the  perfon,  as  righteous  in  his  fight, 
who  is  fled  to  Chrift's  righteoufnels.  And  thus, 


Verfe  it.  .  291 

though  God's  grace  and  mercy  be  the  efficient 
caule  that  admits  of  the  ranfom,  yet  neither  is  • 
grace  in  us  the  formal  caule,  nor  is  grace  in 
God  the  meritorious  caufe,  but  it's  that  which 
lays  down  the  way  how  a  fatista&ion  fhall  be 
provided,  and  accepts  ot  it  when  provided,  and 
of  the  finner  on  account  of.  it,  when  by  faith  he 
betakes  himfelf  to  it. 

UJe  2d.  Seeing  there  is  fuch  a  way  of  purifi- 
cation provided,  and  by  the  gofpel  brought  to 
light,  revealed  and  made  manifeft,  as  thSfcord 
is,  Rom.  1.  17.  and  3.21.  Since,  I  fay,  that 
my  fiery,  which  before  was  hid,  is  difclofed,  and 
life  and  immortality  brought  to  light  by  the 
gofpel ;  let  me  earneftly  intreat  you.  that  ye 
would  make  ufe  of  this  mean  and  way  of  jufti- 
fication, for  the  obtaining  of  abfolution  before 
God  ;  The  end  of  preaching  (as  we  faid)  is  to 
reveal  this  righteoulnefs  ;  and  the  end  of  the  re- 
vealing of  it  is,  to  engage  finners  to  make  ufe 
of  it ;  of  which  tho'  we  fhould  preach  to  you 
from  the  one  end  of  the  year  to  the  other,  if  ye 
do  not  betake  your  felves  to  it,  fo  as  to  clofe 
with  it,  and  heartily  to  fubmit  unto  it,  it  will 
all  be  to  no  purpoie* 

For  preffing  ol  this  Ufe  a  little  further,  con- 
fider the  great  concern  and  moment  of  this 
application,  and  what  may  induce  you,  ferioufly 
to  mind  it:  And,to  this  purpofe,  1.  I  would  pofe 
and  put  you  to  it,  if  "ye  believe  that  by  nature 
ye  are  liable  to  God's  curfe,  and  that  ye  muft 
compear  before  his  judgment-feat ;  and  if  ye  be 
found  in  nature  when  you  compear,  that  will  be 
a  woful  and  dreadful  fentence,  that  ye  will 
meet  with  from  God  :  And  if  withal  ye  believe 
this,  that  by  juftification,  ye  may  have  fin  par- 
doned, be  reconciled  to  God,  and  have  the  curfe 
removed  from  you,  and  be  put  in  fuch  a  ftatc 
as  if  ye  had  never  finned  :  If,  I  fay,  ye  believe 
thefe  things  to  be  the  truths  of  God,  is  noC 
this  of  your  concernment,  whether  ye  be  made 
friends  with  God,  and  have  your  fins  pardoned, 
or  not;  whether  ye  fhall  be  eternaly  happy,  or 
eternally  miferable ;  whether  ye  fhall  get  God's 
blefung,  or  ly  for  ever  under -his  curfe?  If 
this,  I  fay,  be  of  your  concernment,  then  fu rely 
obedience  to  this  exhortation,  is  of  your  con- 
cernment, becaufe  there  is  no  other,  way  to 
win  to  abfolution  but  this.  2.  Confider,  That 
it's  the  very  defign  of  x\\q  gofpel,  and  of  this 
benefit  that  is  made  offer  of  to  you  therein, 
which  all  the  nations  that  have  not  the  gofpel 
want,  the  privilege  beinp.  denied  to  them: 
God  makes  offer  of  a  way  to  you,  how  ye  may 
be  juftified )  ana*  ye  profefs  your  defire  to  learn 

it, 


202  If  at  ah  "J  3. 

it,  and  to  get  ifcpraeVtcally  made  ufe  of,  and  im  - 
proven,  and  (as  Vaul  hath  it,  Philip.  3.  8,  9,  10.) 
thai  ye  may  know  Chrift,  thac  ye  may  win  him, 
and  be  found  in  him  \  ;  rd  it  is  the  fum  of  the 
gofpel,  as  we  have  it,  Acts*  13.  38.  Be  it  Vnc-wn 
untiyu,  men  and  brethren:  that  thro*  this 
Man  is  preached  unto  you  remijfiin  of  fins -.and  by 
bim  all  that  believe  are  juftined :  This  is  even 
the  time  that  the  Lord  is  making  this  procla- 
mation, that  was  before  prophefied  of,  and  pub- 
lilhec^y  Jfaiah,  By  his  knowledge  flail  my  rigb- 
teouf^ervani  jujtify  many  ;  this  is  it  that  is  even 
now  revealed ,declared,and  made  manifeft  to  you, 
that  by  Chrift  Jelus  alone  ri^hteoufnefs  is  to  be 
attained  :  And  if  it  be  of  fuch  concernment,  that, 
for  this  very  end,  Cod  hath  fent  his  Son  to  die, 
and  hath  fent  this  goipel  to  declare  and  make  of- 
fer of  this  benefit  of  his  death  unto  you  ;  it's 
no  doubt  greatly  of  >our  concernment,  to  make 
ufe  of  it,  when  it  comes  to  you.  3.  Confider,that 
if  the  Lord's  proclamation  of  it  hare  not  that  ef- 
fe&,  to  engage  you  to  Chrift  Jefus,  for  the  ob- 
taining of  righteoufnefs  thro'  him,  it  will  leave 
you  in  a  worfe  condition  than  it  found  you  int 
It's  not  now,  whether  ye  will  perifh  or  not?  tho* 
that  be  a  great  matter  (the  moil  barbarous  Hea- 
thens will  readily  think,  that  God's  juftice  is  ter- 
rible to  meet  with;  but  it  layeth  thefc  two  in  the 
the  balance  ;  It's  either  a  mod  inconceivable 
condemnation,  beyond  what  others,  who  have 
rot  heard  the  gofpel,will  come  under,  if  the  offer 
be  flighted;  or  eternal  falvation,  if  it  be  imbraced: 
Wo  to  thee  Chorazin.  too  to  thee  Bethfaida  (fiith 
the  Lord,  Mat,  11.  21,  22.)  For  if  the  mighty 
»orks  which  are  dene  in  thee,  had  been  dene  in 
Tyre  and  Sidon,  they  would  have  repented  long 
ago  ;  and  it  flail  be  mere  tolerable  for  Sodom  in 
the  day  of  judgment,  than  /<?rCapernaum,who, 
becaufe  they  were  lifted  up  to  heaven,  in  refped 
of  a  glorious  difpenfation  of  gofpel-ordinances, 
and  improved  them  not,jhall  be  caf}  down  to  hell: 
And  whereon  is  this  dreadful  denunciation  foun- 
ded ?  Even  on  this  ground,  juft  now  hinted  at. 
the  gofpel  was  more  plainly  and  powerfully 
preached  to  them,  than  it  was  to  lyre  and  Sidcny 
to  Sodom  and  Gomorrah ,  who  had  Lot's  teftimo- 
ny  ;  but  Chrift's  and  his  apoftles  teftimony,  in  a 
manner,  fwailowed  up  that,which  teftimony  they 
'■'. ,\ted.  «Now,  pole  your  fclves,  whether  this 
£oTpl  hath  not  founded  loud  in  your  ears  ?  have 
yc  1.  ;t  heard  it?  yes  verily  :  We  may  here  al- 
lude to  that  word,  Rem.  10.  16.  doubtlefs  ye  have 
beard,  the  found  thereof  is  come  to  you,  and  ye 
(hall  never  have  that  to  object,  that  ye  heard  it 
not.  This  text, andthis  fame  fermon  on  it,  and  o- 
thers  will  bear  witnei's;  that,  thro'  Jefus  Chrift, 


Vcrfe  11.  >  Serm.  53. 

ye  fad  a  way  laid  down  to  you  for  remiifion  of 
firs  and  for  juftification  ;  And  what  will  follow? 
either  )emuit  betake  }  our  ielvts  to  Chrift's 
rjghteouineis  for  juitification,  and  ftudy  to  be 
holy  ;  or  eile  ye  will  bring  upon  your  felvesa 
more  terrible  condemnation  than  came  upon  the 
IWiabitaBts  of  Sodom  ana  Gomorrah,  who  were 
Confumed  and  barnt  quick,  by  fire  aid  brimilone 
from  heaven  :  And  therefore  there  is  ground  here 
for  all  to  look  well  about  us,  what  ufe  we  make 
of  this  benefit  offered  to  us,  that  we  raifcarry 
not,  and  make  not  our  felves  moll  intxculable, 
for  flighting   of  it. 

I  ihall  here  fpeak  a  little  tt^bme  forts  of  perfons, 
that  ought  mainly  to  lay  this  to  heart.  \fl  To  fome 
that  are  fo  utterly  carelefeand  indifferent  ir&nak- 
ing  their  peace  with  God  \  that  to  this  day  all 
warnings,  threatnings,  and  ditpenfations  that 
they  have  met  with,  could  never  prevail  with 
them,  once  to  make  them  that  far  ferious,  as  to 
ask  that  queftion,  What  they  fliould  do  to  be  fa-, 
ved  ?  to  whom  much 'preaching  is  but  a  beating 
in  the  air,  to  whom  fuch  preaching  _is  fruitlefs, 
and  Chrift  ufelefsjit's  of  thefc  that  he  i peaks, Mat, 
22.  who  being  invited  to  the  wedding,-  Tbej 
made  light  of  it,  and  went  away,  one  to  bis  far /w, 
another  to  his  merchandise  :  There  is  a  generati- 
on of  fuch  perfons  amongft  us  to  this  day,  who 
never  thought  feriouily  of  the  gofpel,  nor  of  this 
do&rine,  which  is  the  fubftance  and  life  of  the 
golpel,  and  without  which  we  can  enjoy  no  mer- 
cy nor  benefit  holden  forth  and  made  offer  in  the 
word  ;  but  flight  pardon  of  fin,  and  think  little 
of  juftification  who  will,  the  day  is  coming,when 
it  will  be  much  thought  of,  and  when  many  of 
you,  if  God  prevent  not,  would  give  all  the 
world  for  an  "offer  of  it,  and  would  be  glad  to  be  ( 
burnt  with  the  world,  or  covered  with,  and  fmo« 
thered  under  a  hill  or  mountain,  rather  than  to 
come  and  receive  your  fearful  doom  and  fentence  • 
from  the  Judge,  becaufe  ye. had  this  favour  in 
your  offer,  and  made  not  ufe  of  it.  A  2d  fort 
are  a  prophane  company,  who  if  their  carriage 
be  looked  on,  it  fays  plainly,  nay  it  openly  pro- 
claims, that  fuch  men  believe  not  that  there  is  a 
judgment  coming  ;  otherwise  they  durft  not  for 
a  world  live  as  they  do  :  Is  this,  think  ye,  the 
way  to  be  juitified,  to  be  laughing,  fporting, 
•gaming,  tipling,  and  trifling  away  your  time, 
in  (pending  it  in  decking  and  drcifing  of  your 
bodies,  in  beftowing  of  more  time  in  one  day 
on  the  body,  than  ye  do  in  eight,  or  many 
more  days  on  the  foul;  to  be  glutting  in  tnc 
world,  to  be  following  the  defires  of  your  hearts 
and  the  fight  of  your  eyes  ?  Prophane  as  ye  are' 

thinu 


Serm.  53-  ^atah  !*' 

think  uponTt,  for  we  declare  even  unto  you, 
that  there  is  a  way  how  the  ungodly  may  be  ju-' 
(Hfied,  held  forth,  and  offered  in  this  gofpel; 
and  if  ye  contemn  it,  Godihall  vindicate  his 
grace,  and  your  trampling  on  it  fti.ill  return  on  . 
your  own  head.  A  3d  fort  are  fuch  as  have  ne- 
ver taken  with  their  iin,  nor  with  the  fud  be- 
'twixt  God  and  them  :  .We  invite  the  filthy  to 
come  and  waih,  Tinners  to  come  and  get  pardon, 
the  ungodly  to  come  and  be  juftined  ;  but  alas  ! 
we  cannot  get  linnets  that  walk  under  the  due 
fenfe  of  their  fin  to  preach  to  :  I  dare  fay,  that  to 
many  of  you,- the  do&rine  of  juftification  i*  in 
fome  refpeft  needlefs,  I  am  fure  for  the  time  ufe- 
lefs  ;  for  ye  were  never  convinced  of  your  fin,  nor 
of  your  hazard,  but  thought  that  ye  were  always 
fure  of  -  your  justification  ;  you  never  evened 
your  felves  (to  ipeak  fo)  to  hell ;  God  always,  ye 
think,  loved  you  ;  and  perifh  who  will,  ye  will 
not  perifh:  Thefe,  and  iuch  as  thefe,  have  been 
your  thoughts  of  your  felves,  and  of  your  (late  ; 
and  we  have  more  difficulty  to  get  you  prevail- 
ed with,  to  think  ferioufly  of  making  your  peace 
with  God,  than  we  would  readily  have  in  this 
to  prevail  with  Pagans,  or  with  adulterers  and 
murderers,  whole  natural  confeience  would  foon- 
er  be  awakned  than  yours.  Juftifi cation  is  not 
a  ferious  matter  to  many  of  you,  ye  think  to  flip 
thro' God's  judgment:  If  ye  be  asked,  Whether 
or  no  ye  be  abfolved  ?  Yes,  that  we  are,  will  ye 
fay,  long  fmce  :  But  ah  !  how  cameyt  to  be  ab- 
folved ?  was  ye  ever  chafed,  and  did  ye  ever  flee 
for  refuge  to  the  hope  fet  before  you  ?  was  ye 
ever  purfued  by  the  law  to  Chrift  ?  and  were  ye 
ever  made  cordially  to  clofe  wig^him,  and  to 
found  your  plea  on  his  righteoufnefs  ?  It  will  be 
ftranges  if  fo  many  (hall  flip  in  to  heaven,  and 
never  know  how  :  We  grant,  there  may  be  fome 
brought  in,  who  have  not  diitin&ly  difcerned 
the  manner  bow  ;  but  that  almoft  whole  congre- 
gations,and  country-fides  fhould  be  made  friends 
with  God,  and  never  know,  or  at  leaft  never 
kindly  take  with  the  feud,  we  profefs,  we  fee 
not  through  it,  it's  to  us  an  unintelligible  riddle 
and  a  paradox  :  therefore  be  intreated  to  reckon 

tgain  ;  tho'  there  be  a  justification,  thro'  the 
blood  of  Chrift  to  be  gotten,  yet   aflure  your 

s  that  ye  are  not  in  the  way  to  it,  while'  ye 
continue  fenflefs  of  your  fin  and  of  your  hazard. 
A  4.tb  fort  are  thefe,  who  think  that  they  have 
^nothing  to  do  with  this  doftrine  ;  they  are  rich, 
they  are  wife,  they  arc  of  honeft_ranky  and  have 
a  name  and  commendation  in  the  place  where 
•they  live  and  t!  ey  have,  may  be,  fome  fchool- 
craft,  and  learning,   and  therefore  they  are  per- 


Verie  it.  293 

fwaded   that  they  cannot  rmfs  juftifi cation  ;  and 
where  is  there  one  perfon  among  it  m  my,  if  it  be 
notfom.3  poor  body,  eVen  it  m.ny  be  poor  in  the 
world,  that  ever  thinks  that  the  feverity  of  the 
law,  or  the  threatnings  thereof,  concern  them  ? 
But,  are  there  any  mo  ways  to  heaven,  but  one? 
or.  is    there    one  for  the   rich,    and  another  for 
the  poor  i  do  not  all  come  in  at  this  door?  is 
not  this  the  way,  even  to  take  with  your  fin,and 
to  flee  to  Chrift  for  life  r\    And    yet,  are  there 
not  fome    amongft  you,  that   cannot  endure  to 
think  of  hell,  to  dread  it,  or  (as  we  ufe  to  fpeak) 
to  even  your  felves  to  it  ?  becaufe  ye  are  thought 
fomething   of,  able  to  do  your  turn,  and  have 
fome  parts,  and  abilities :  But  there  are  many 
more  rich,  more  wifeand  learned  folk  than  you 
are  in  hell,  that  were  never  abfolved  before  God, 
nor  never  fhall  ;  yet  there  is  a   propenfnefs  in 
great  men,  in  rich  men,  and  in  men  of  parts,  to 
flight  this  do&rine  :  But  i'uch  have  in  fome  re- 
fpe&  more  need  -to  give  all  diligence  to   make 
your  calling  and  ele&ion  fure,  than  many  others, 
*nd  yet  ye  go  not  fo  far  as  they  do,  who  yet  go 
not  the  juft  length.     A  ztb  fort,  are  fuch  as  ne- 
ver knew  any  inward  work,    or  exercife   of  the 
Spirit  of  God  upon  their  confidences,  but  have 
lived  with  a  fort  of  wholenefs  of  heart  all  their 
days  :  If  any  be  called  to  take  notice  of  this  do- 
ctrine,   they  are   called  to    take  notice  of  it  ; 
There  is  a  generation^  faith  Solomon,  Prcv.  30. 
1 2.  wbicbarg  pure  in  their  own  eyes,  and  yet  are 
not  wajhed  from  their  fijthbtsfs  ;  they  conclude 
they  are  abfolved,' but  never  look  inward,  to  fee 
if  there  be  ground  to  bear  that  conclufion.  6thlyy 
and  laftly.  There  are  a  fort  that  are  formal,  and 
hypocritical ;  they  were  never  grofly  prophan-j 
but  they  were  as  little  truly  and  ferioufly  reli- 
gious :     Ye  had   need,    therefore,  to  take  heed 
whereon  yeTbund   your  peace,  and  beware  that 
ye  take  not  the  form  of  godlinefs  for  the  power 
of  it,  efpecially  when  the  form  is  come  to  fo  great 
a  height.  And  feeing  this  wray  of  juftifieat  on  is 
holdcn   out  to  you   through  Chrift,  we  exhort 
and  befeech  \  ou  all,  and  eipeciaflv  tho'.'e  of  fuch 
forts  as.  we  have  named,  to  look  well    that  this 
grace  be  not  received  in  vain.     In  a  word,  thefe 
two  forts  woud  take  fpecialheed  to  this  dc&rine, 
I.  Some  that  mind  not  religion  at  all.   2,  Others, 
who,  if  they  mind  it,  mind  it  not  in  the  w  y  of 
grace,  but  as  it  were  by  the  works  of  the  law  : 
We  declare  to  you,   that  juftification  is  by  faith 
in  Jefus  Chrift,  and  by'roilihg  on  his  righttotif- 
new  i  :ft  mmv   as  tike  that  way,  they    may  be 
aifured  to  come  fneed  :  and   they  that  misken, 
andjli^ht  that  way,  ftull  never  win  to  beaven; 

fajf 


294  Jfata^  *3-  .  Verfe  u.  Serin.  U« 

yi?r  rAff^e  is  no  ether  name  given,  wbertbj  a  fin-      be  is  the  way,  the  truth,  and  thmif'e,  and  n$ 
tier  canhefaved,    but    the  nctne  of  Jefus  .only  ;      man  ccmeth  to  the  Father  but  by  him* 


Ifaiahlui.  it. ! 

THereisCasI  faid  lately)  nothing  of  greater 
concernment  to  a  firmer  to  know,  than 
thefe  two,  i.  What  it  is  thatrlatisfies  judice,  and 
makes  a  Tinner  acceptable  before  God  i  2.  To 
know  how  that  may  be  attained,  or  what  way  it 
is  to  be  applied  P  And  tins  verfe,  fhortly,  but 
very  clearly,  anfwers  both,  ifl,  That  which  fa- 
tisfies  judice,  is  tb*  travel  of  Chrifl's  foul,  or  his 
furferings.  2.  The  way  how  flrfs  is  applied,  de- 
rived, or  cofjmunicate,'is  fet  down  in  the  latter 
part  of  the  verfe,  By  his  knowledge  jhall  my  righ- 
teous Servant  \uflify  many,  for  he  fhall  bear  their 
iniquities  :  This  is  the  effc€t  of  Chrid's  fuffer- 
ings,  that  many  by  them  fhall  be  abfolved  from 
the  guilt  of  fin,  and  from  the  curfe  ;  and  this  is» 
the  way  how  thefe  many  come  to  be  thus  abfol- 
ved, it  is  by  believing  on  him  ;  for  thus  his  fa- 
tisfa&ion  is  accounted  theirs,  as  if  they  them- 
felves  had  fatisfied.  We  propofed,  the  lad  day, 
this  doilr'me  to  be  fpoken  to  from  the  words, 
•That  there  is  a  way  through  faith  in  Chrid, 
cand  reding  on  his  fufferings,  by  which  a  firmer, 

*  obnoxious  to  God's   curfe,  may  attain   to  be 

*  juftified  and  declared  free  before  the  throne  of 

*  God.*  This  doctrine  implies  thefe  two  things 
in  genera',  1 .  That  there  is  fuch  a  thing  poffib- 
ly  attainable  by  a  guilty  finncr,  as  judication. 
2.  That  judication  is  to  be  attained  allenarly 
by  faith  in  Jefus  Chrid.,  reding  on  his  righteouf. 
nefs ;  By  bis  knowledge  fhall  be  juflify  many: 
As  there  is  a  necefTity  to  be  abfolved,  fo  there 
is  a  necefTity  to  take  this  way  for  abfolution ; 
becaufe  this,  and  this  only,  is  holden  out  to  be 
the  way  how  judication  is  attained  :  It's  by 
Chrid's  knowledge  which  in  fhort  is  by  faith  in 
him. 

WTe  difcourfed  fome-what  of  the  pofitiye  part 
cf  this  truth  the  other  day,  which  is  of  great 
concernment ;  the  underdanding  thereof  being 
the  very  hinge  of  the  gofpel,  and  that  wherein, 
in  a  fpecial  manner,  j]ic  gofpel  and  covenant  of 
grace  differs  from  the  law  and  covenant  of  works; 
and  pointing  out  a  way  for  coming  by  righte- 
oufnefs  and  life  through  Chrid,  in  oppofition  to 
the  law  as  a  covenant  of  works,  that  holds  out 
a  way  to  rightcoufnefs  and  life  through  our  own 
performances. 


SERMON    LIV. 

By  bis  knowledge  Jball  my  ngbteoas  Servant  juflify  many, 

W«  touched  alfo  at  fome  ufes  of  the  do&rine, 
for  directing  of  you  to  the  believing  ufe- mak- 
ing of  Chrid,  for  coming  at  peace  with  God;  it 
would  follow  now,  that  we  fhould  fpeak  a  1  if  tie 
to  that  ufe ~of  refutation,  that  flows  natively  from 
this  do&rine  :  For  if  this  be  the  way,  and  the  on- 
ly way  of  the  judication  of  a  finner  before  God, 
to  wit,  by  or  thro'  faith  in  Chrid's  righteouf- 
nefs  ;  then  all  thefe  ways  that  lead  not  finners  to 
reding  on  Chrid's  righteoufnefs  alone  for  judifi- 
cation  and  peace,mud  be  inconfident  with  the  gof-  ' 
pel,  and  fo  to  be  reje&ed  and  abhorred,  whether 
they  be  in  dodtrine  or  in  pra&ice:  And  we  choofe 
the  rather  to  fpeak  a  word  to  this,  becaufe  it  will 
clear  the  do&rine  of  judication  by  faith  the 
more,  when  we  come  to  fee  and  confider  thefe  « 
corruptions  and  errorsT  that  are  foided  in  by 
heterodox  men,  in  this  great  truth  of  God,  to 
the  perverting  and  corrupting  thereof;  and  it 
will  the  more  provoke  us  to  thankfulnefs  to  God, 
who  hath  gracioufly  delivered  us  from  thefe 
fnares,  errors  and  corruptions  ;  an  error  and  mif- 
take  here,  about  the  fubdance  of  this  truth,  be- 
ing fu.cb,  as,  though  we  held  all  other  truths  in- 
corrupted,  will  ruine  us.    N 

There  are,  we  fuppofe,  four  forts  of  errors 
efpecially,  thftf  contradict  this  grand  truth, 
apent  judication  by  faith  in  Chrid's  righte- 
oufnefs, to  which  we  fhall  fpeak  a  little.  The 
i/r  is  that  old  rooted  error  of  Papifts,  who,  in 
this  point,  enervate  and  overturn  the  whole  way 
of  the  gofpel  :  And  becaufe  this  is  it  that  a  great 
part  of  the  Chridian  world  hath  been  deluded 
with,  though  it  be  in  thofe  days  little  thought 
of  by  many,  and  becaule  it  is  not  one  fingle 
error,  but  as  it  were  a  chain  of  very  momen- 
tuous  and  fundamental  errors  ;  we  fhalf  infid 
a  little,  in.laying  it  out  before  you  :  and  ye 
,  would  not  fo  much  look  on  it,  as  a  controverfal, 
or  meerly  fpecu'ative,  as  a  grofly  pra&ical  er- 
ror, and  fuch  as  is  naturally  rooted  in  all  men  ; 
ye  wouid  alfo  look  upon  it,  with  holy  fear 
and  jea'oufy  over  your  felves,  led  inadvertant- 
ly ye  Aide  into  it  ;  and  withal,  ye  would  look 
on  it,  and  make  ufe  of  it,  as  a  motive,  to  pro- 
voke you  to  love  the  truth  more,  and  to 
be,  as  I  faid,  the  more  thankful  to  God,  wh» 

hath 


Serm.  54.      ■  I  fat  ah.  K. 

hath  freed  you  from  that  dark,  heavy  and  com- 
fortlefs  way  of  juftification  by  works,  which 
is  now  impoflible. 

It  may  be  that  this  error  of  Papifts  will  not 
be  thought  much  of  by  fome,  when  they  hear 
that  they  fpeak  of  juftification  by  Chrift,and  by 
his  merits,  and  by  faith,  as  well  as  we  Prote- 
ftants  do ;  but  it  is  the  more  dangerous  that 
they  do  fo:  and  therefore,  ere  I  fliew  their  way 
of  juftification,  and  the  inconfiftency  of  it  with 
.the  gofpel,  I  would  have  you  to  advert  to  thefe 
Three  things,  1.  That  in  this  matter  of  juftifi- 
cation, though  Papifts  acknowledge  the  name, 
yet  they  do  not  acknowledge  the  thing  it  felf ; 
and  fo,  upon  the  matter,  the  controveriy  is  not 
fo  much,  what  juftification  is,  as  whether  there 
be  fuch  a  thing  as  juftification  at  all,  taking  it  to 
'be  a  thing  diftinft  from  fan&ification,  and  re- 
generation, which  they  in  effc&  deny  :  For  if 
the  form  conftitute  juftification,  and  if  to  them, 
the  form  of  juftification,  be  the  infufing  of  ha- 
bitual grace  in  the  foul,  then  it's  nothing  dif- 
ferent from  regeneration  and  fan&ification  ; 
and  therefore,  when  they  fpeak  of  juftification, 
they  fpeak  of  it  in  this  fenfe  :  For  a  juftified 
perfon,  to  them,  is  a  nun  renewed,  and  made 
holy,  even  as  to  calify,  or  to  heat  water,  is  to 
make  that  hot  which  before  was  cold  ;  fo  jufti- 
fication to  them,  is  to  make  a  finful  perfon  juft, 
becaufe  of  inherent  righteoufnefs  in  himfelf.  2i 
When  they  fpeak  of  juftification,  they  make  a 
two-fold  juftification:  The  ift  whereof  is  that 
which  they  call  the  juftification  of  a  wicked 
perfon,  or  of  an  unrenewed  man,  when  grace 
is  at  firft  infufed  into  him,  which  they  grant  a 
man  cannot  of  himfelf  condignly  merit  :  The  2d 
is  of  a  man's  growing,  or  increafingin  grace, 
when  he  attains  to  more  grace,  and  to  more 
glory ;  grace  and  glory  being  of  the  fame  nature, 
(wherein  they  and  we  do  not  differ.; And  to  this 
Second  juftification,  they  make  neceffary  a  man's 
proper  merit  of  works  ;  for  they  fay,  That  the 
firft  juftification  will  not  do  a  man's  turn,  who 
is  come  to  age,  though  to  a  child  it  be  fufficient; 
becaufe  their  attaining  of  glory,  who  are  at 
age,  is  the  proper  hire  of  their  works,  which 
juppofes  holinefs  .*  And  therefore,  when  they 
fay,  that  Chrift's  merit  procures  juftification, 
their  meaning  is,  that  it  procures  the  Firft  jufti- 
fication, but  not  the  Second  \  that  is  in  effeft,  to 
(ay,  that  it  buys  habitual  grace,  as  a  ftock  to 
a  man,  wherewith  he  may  trade  :  But  when 
they  come  to  fpeak  of  heaven  and  glory,  which 
is  obtained  (as  they  fay  )  by  the  Second  jufti- 
fication, that  is  come  at  by  the  man's  own  trad- 
ing with  that  ftock  of  habitual  grace  ;  and  io 


Verfe  11.  29s 

the  man's  trad  in?,  or  traffiquing  with  this 
ftock,  comes  in,  as  that  which  procures,  wins, 
and  merits  the  prize.  3.  Though  they  ufe  the 
fame  names  that  we  ufe,  as  of  faith,  and  pardon, 
or  remiffion  cf  Jin,  yet  there  is  very  great  dif- 
ference betwixt  them  and  us,  as  to  the  thing  ; 
for  they  count  nothing  to  be  faith,  but  hifto- 
risal  faith,  which  the  devils  have  :  and  for  re- 
million  of  fin,  they  divide  and  diftinguifh  be- 
twixt tk°  removing,  or  remiffion  of  the  blot  of 
fin  ;  and  the  removing,  ana  remiffion  of  the  pu- 
niihment  of  fin  ;  and  they  fay,  that  in  the  Firft 
juftification,  the  blot  of  fin  is  expelled,  by  the 
infufing  of  habitual  grace,  even,  as  darknels  is 
expelled  by  the  coming  in  of  light  :  But  as  to 
the  punifhment  of  fin,  they  leave  a  man  to  Citif- 
fy  in  part  for  himfelf,  after  his  juftification. 

Now,  Cas  we  laid;  becaufe  there  is  not  one 
error  ot  two  here,  but  a  concatenation,  or  chain 
of  many  errors,  therefore,  for  further  clear- 
ing of  the  truth,  and  difcovering  of  thefe  er- 
rors, ye  would  confider,  that  when  the  quefti- 
on  is  propofed,  this  is  the  great  ftate  of  it, 
What  that  is,  on  which  a  finner  may  ground  his 
peace  before  the  tribunal  of  God's  juilice,  as  a 
folid  defence,  to  anfwer  all  the  challenges  of 
the  law,  and  whereupon  he  may  expeft  to  be 
abfolved,  and  admitted  to  heaven  ?  They  fay, 
that  it's  inherent  holinefs,  wherewith  a  man's 
foul  is  fan&ified,  renewed  and  made  conform 
to  the  image  of  God,  which  (fay  they)  is  of 
that  nature,  that  it  cannot  but  make  the  perfoa 
acceptable  to  God  ;  fo  that,  in  coming  before 
God's  tribunal  of  juftice,  he  hath  in  himfelf 
wherewith  to  anfwer  all  his  challenges,  or  all 
the  challenges  that  the  law  can  bring  againft: 
his  inward  and  habitual  grace  and  fan&iricati- 
on  :  It  is  true,  they  grant,  That  God  works  this 
grace  in  them,  arrd  that  men  are  not  naturally 
born  with  it,  and  that  Chrift's  merit  procures 
the  beftowing  of  this  grace  ;  but  yet  they  fay, 
Though  a  man  do  not  merit  this  firft  grace, 
yet  he  muft  difpofe  himfelf  for  it,  by  the  ex- 
ercife  of  his  free-will,  faith,  alms-deeds,  and  the 
like  ;  and  fo  he  makes  himfelf  congruoufly  meet 
for,  and  capable  of  fan&ification,  and  habitual 
grace,withoutwhichGoddoes  notbeftowit:  and, 
if  we  look  to  the  inftrumeuial  caufe,they  take  in 
the  facraments  of  baptifm,  penance  and  extreme 
unftion,  as  means  whereby  God  worketh  that 
grace,  (and  that,  as  they  fay,  by  the  very  work 
wrought)  if  he  be  a  man  come  to  age,  and 
if  there  be  not  opportunity  o!"  getting  the  fa»\ 
cramer.t,  he  hath  it  in  his  vow,  which  comes 
in  place  of  the  facrament  V  by  which  means, 
Q.  q  they 


2o6  Ifalah    53. 

they  have  thefe  Two  effe<fts  :  The  Firfl  is  a  po- 
fitive  bringing  in  of  grace  into  the  foul ;  the 
Second  is  privative,  whereby  the  blot  or  fpot 
of  fin  is    expelled,    as    heat  expels   cold,    or 
light  expels  darknefs  ;    and  this  they  call   re- 
milfion  of  fin,  when  grace  fhuts,  and  drives  it 
out,  fo  'that  the   foul  is  not  polluted  with  it  : 
And  becaufe  all  this  takes  in  but  the  guilt  of 
fin,  which  they  lay  is  removed  in  the  Firfl  pu- 
rification ;    they  have  a  Second  juftification, 
whereby  they  fay  that  the  punifhment  of  fin 
is  removed,  and   whereby  they  merit  Glory  ; 
and  here  come  in  their  donations,  faflings,  pil- 
grimages, perigrinations,  £5V.  whereby  they  make 
amends  to  God  ;  and  becaufe  they  cannot  win 
to  make  a  full  amends  here,    they  have  their 
■purgatory   and  foul-mafjes  ;    and  {o  they  have 
not  only  God  to  fatisfy,  for  the  wrongs  which  * 
they  have  done  to  Him,    but  heaven  to  pro- 
cure by  their  own  merits  :  For  they  lay  down 
this  as  a  ground,  that  glory,  in  its  full  being 
is  the  projper  reward  of  merit,  which,  fay  they, 
it  not  founded  on  God's  promife,  for  that  were 
to  merit  congruoufly  only,  and  not  condignaUy  ; 
nor  is  it  founded  on  Chrift's  merit,  for  that 
were  to  reward  his  merit,  which  to  them  is 
abfurd,  though  they  grant  an  intrinfick  worth 
to  be  in  both  ;  But  it's  merit  in  ftricl:  juftice, 
on,  and  by,  which,    they  expe&  heaven,  and 
glory  :     and  having  heaven    (as  we  fay)    to 
procure  by  their  own  merit,  becaufe  they  can- 
not thus  merit  it,  efpecially  if  man^s  nature  be 
look'd  on  as  corrupted  ;  they  invent  two  things, 
or  forge  two  devices  for  that;  1.  To  deny  concu- 
pifcence  to  be  fin;  And  2.T0  diftinguifh  betwixt 
mortal  and  venial  fins;  and  venial  fins  they  make 
to  be  confident  with  merit,in  which  they  take  in 
a  world  of  things  as  not  deadly  :   And  if  a  man  - 
have  not  merit  enough  of  his  own,  they  have  a 
treafure  of  merits  of  many  faints,  who  have  fatif- 
£ed  for  more  than  there  own  guilt  amounted  to, 
&have  merited  more  than  heaven  to  themfelves; 
and  the  Pops  being  by  them  fuppofed  to  have  a 
right  a»nd  power    to  difpenfe  thefe  merits,    he 
gives  to  them  that  want,  a  right  to   fuch  and 
fuch  a  faint's  merits  :    And  when  all  is   done, 
they  conFefs   that  this  way  of  juftification   is 
not  certain,  that  it  cannot  give  peace,  that  it 
m^  be  loft,  and  that,  being  loft,  it  cannot  be  re- 
covered,but  by  a  new  grace  gotten  by  the  facra- 
ment  of  penance;  the  very  rehearfing  of  which 
things  may  let  you  fee,how  unlike  their  juftifica- 
tion is  to  the  gofpel,  and  to  the  way  of  juftifica- 
tion that  it  lays  down;and  what  ground  of  thank- 
fulncfs  we  have  toGodj\vho  hath  not  only  contri* 


Verfe  II,  Serm.    $4; 

yed,buc  revealed  unto  you,a  more  folid  and  com- 
fortable way  of  juftification.  1.  Though  their 
way  hath  mu:h  pains,  and  labour  and  toil 
in  it,  yet  ye  fee  what  it  amounts  to,  and  how 
much  uncertainty,  anxiety,  and  horrour  do 
accompany  it ;  neither  do  they  ever  attain  to 
juftification  before  God  by  it.  And  this  is  the 
2d  thing  we  would  (peak  a  word  to,  even  to 
fliew  that  this  way  of  juftification  is  inconfift- 
entwith  the  gofpel,  and  that  wherein  a  foul 
can  neither  have  folid  peace  nor  comfort:  And 
we  fhall  fpeak  a  little  to  this,  1.  In  general,  and 
then,  2.  more  particularly.  \fl,  In  general?their 
way  of  juftification  is  the  re  eftabKfhing  of  the 
covenant  of  works; for  it  fuppo!eth,tbatGod  hath 
conditioned  life  to  none,but  on  condition  of  their 
works,which  in  their  value  are  meritorious.  It  is 
true,  they  Firfl  allow  to  Chrift's  merit  this 
much,  that  he  hath  thereby  procured  this 
merit  to  their  works.  And  idly,  That  he  hath  . 
procured  to  them  habitual  Grace,  to  work  " 
thefe  works  ;  though  (as  we  laid  before  ) 
they  muft  difpofe  themfelves  for  that  Grace. 
But  that  doth  not  alter  the  nature  of  a  cove- 
nant of  works,  feeing  the  terms  are  ft  ill  the 
fame  ;  For,  confider,  Adam  before  the  fall,  he 
was  to  expe<&  life  according  to  the  terms  of 
the  covenant,  Do  this  and  Jive  ;  and  here  the 
terms  of  the  covenant  are  the  fame,  though 
their  ufe  be  different  ;  and  if  the  fcriptures 
do  oppofe  thele  two,"  that  if  it  be  of  grace,  it  is 
no  more  of  works  ',  and  contrarily,then  fure  this 
way  of  juftification,  that  puts  a  man  to  the  fame 
terms  of  the  covenant  that  Adam  had  to  ex- 
pect life  by,  muft  neceffarily  be  confident 
with  the  gofpel.  This  will  be  the  more  clear, 
if  we  confider,  how  they  themfelves  illuftrate 
their  meriting  by  the  works  of  the  faints, 
by  Adam  his  meriting  of  life  while  he  flood ; 
the  which  meriting  flows  from  an  intrinfick 
worth  in  the  works  themfelves,  without  refpeft 
to  Chrift's  merits  ;  and  if  the  covenant  of  works 
hath  thefe  fame  terms,  then  their  juftification,no 
doubt,muft  be  a  re-eftabltfhing  of  that  covenant. 
2.The  fcripture  (peaks  of  our  obtaining  juftifica- 
tion &  righteoufnefs  always  in  this  fenfe,to  wit, 
by  God's  imputing  the  righteoufnefs  of  Chrift, 
to  us,  not  only  for  coming  at  the  firfl  grace, 
but  for  attaining  heaven  and  glory  ;  it's  that 
which  Paul  leans  to,  when  he  comes  before 
God,  Phil.  3.  That  I  may  be  fund  in  him,  not 
having  mine  own  righteoufnefs  which  is  by  the 
law,  but  the  righteoufnefs  which  is  through  faith 
ofChrifl  ;  he  lays  by  the  one,  and  betakes  him- 
lelf  to  the  other,  as  his  only  defence,  and  that 

whereon 


Serm.  $4.  .  Jfaiab  *3- 

whereon  be  cloth  ground  his  plea  before  God. 
Now,  this  being  the  fcripturc  way  of  juftifica- 
tion,  and  their  way  being  quite  contrary  to  it, 
(for  if  they  were  asked,  How  think  ye  to  anfwer 
before  Godr  they  behoved  to  (ay,  By  the  merits 
of  our  good  works)  It  muft  needs  be  inconfift- 
cnt  with  "the  grace  of  the  gofpel,  and  that 
.which  Paul  would  by  no  means  hazard  his  peace 
upon.  We  will  find  nothing  more  frequently 
mentioned  in  fcripture,  for  the  making  of  our 
peace  with  God,  than  covenanting  with  God, 
the  imputation  of  Chrift's  righteoufnefs,  and 
juftification  by  faith:  But  all  thefe  three  are 
here,  in  their  way  of  juftification,  ihut  out  and 
excluded;  for  they  have  no  fuch  thing  as 
covenanting,  they  fcorn  the  imputation  of 
Chrift's  righteoufnefs,  as  but  a  putative  and 
imaginary  thing,  and  they  cannot  endure  ju- 
stification by  faith. 

But  idly,  and  more  particularly,  Behold 
and  confider  how  universally  it  corrupts,  and 
even  deftroys  the  do&rine  of  the  gofpel.  1. 
It  corrupts  and  deftroys  the  nature  of  grace  ; 
for 'it  hangeth  it  on  man's  free-will,  he  muft 
difpofe  himfelf  for  it,  and  gives  him  liberty  to 
choofe,  or  rejeft  it  as  he  pleafeth  ;  and  it  makes 
that  flow  from  man  himfelf  that  fatisfies  God's 
juftice,  as  if  re  million  of  fins  were  not  free  : 
And  in  the  fecond,  juftification  and  admiifion 
to  heaven  and  glory,  it  utterly  excludes 
grace,  and  takes  in  merit ,  and  makes  heaven 
the  proper  reward  of  man's  own  merit.  2. 
It  enervates  the  merit  of  Chrift,  and  his  pur- 
chafe,  though  it  feem  in  words  to  acknowledge 
it  •,  becaufe  it  neither  admits  of  the  merit  of 
Chrift,  as  the  fatisfa&ion  to  juftice,  by  which 
the  puniihmenfr  is  taken  away  ;  nor  to  be  that 
by  which  life  is  procured  :  but  it  takes  in 
works,  fatisfa&ion  by  penance,  whippings, 
pilgrimages,  £5V.  and  all  that  it  leaveth  to 
Chrift's  death,  is  the  procuring  of  a  new  cove- 
nant of  works,  and  the  buying  of  a  ftock  of 
habitual  grace  to  man  to  fend  for  himfelf:  but 
lays  not  the  removing  of  the  puniihment, 
'  on  Chrift  as  our  cautioner  in  our  name  fatis- 
fying  the  juftice  of  God  for  our  fins  ;  but  it 
leaves  it  on  our  felves,  and  on  our  keeping  the 
covenant  of  works,  as  that  whereto  the  pro- 
mile  is  made.  3.  It  overtures  the  nature  of 
God's  covenant ;  for  either  it  makes  no  cove- 
nant at  all,  or  it  transforms  the  covenant  of 
grace  into  a  covenant  of  works,  putting  us  to 
I  expe&  life  through  the  merits  of  works  ;  for 
they  will  have  no  promife  of  life  to  be  m.ide 
on  condition  of  Chrift's  merit,  laid  hold  upon 


Verie  II.  297 

by  faith,  but  on  condition  of  our  own   works 
alone  :  for  though  they  pretend  that  it  may  be 
called  Chrift's  merit,  because,  lay  they,  he  hath 
procured  grace   to  work  thefe    works  ;   yet  in 
erfeft  their  way  of  juftification  is  to  reftore  us 
to  that  covenant  which  Adam  had,  and  to  abili- 
ty to  keep  the  fame  terms,   though,  as  we  faid, 
the    rife  be  different.     4.  It's  inconfiiten?  with 
our  natural  ftate  ;  for  it  fuppones    man   before 
converfion  to  have  a  free-will  to  good,  and  abi- 
lity   to    difpofe    himfelf  to  receive  grace,   and 
gives  him  a  hand  in  turning  himfelf  to  God,  as 
if  he  were  not  dead  in  fins  and  trefpafl.es ;  and 
fo  the  fbvereignty  ofGod  is  boundeel  and  limi- 
ted to  wait  on  a  man  Co  difpofed,  and    fo  dif* 
pofing   himfelf.     5.  It  deftroys   the  nature  of 
God's  law,  asif  it  were  confiftent  with  his  holy 
law,  to   have  fuch   and  fuch  Jufts   abounding 
within,  and  did  not  exacft  a  reckoning  for  fuch 
branches  pf  it,  as  they  call  venial  fins.     6.  It  o- 
verturns  the  fcripture-do&rine  concerning  fin, 
for  it  makes  many  fins  to  be  in  elfcft  no  fins.  7-It 
corrupts  and  deftroys  the  nature  of  all  the  facra- 
ments,  and  makes  new  facr am ents  that  God  ne- 
ver appointed  ;  and  gives  them  power  to  work 
that  which  God  never  gave  them,  as  if  the  very- 
works  wrought  did  confer  grace.  8.  It  is  incon- 
fiftent  with  the  juftice  of  God  ;  as  if,  forfooth, 
fuch  poor  trifles  and  toys,  as  thefe  which  they 
invent,  were  fatisfa&ion  enough  to  his  juftice  : 
yea,  as  if  fome  men  could  more  than  fatisfie  ju- 
ftice, and  could  not  only  merit  heaven  to  them- 
felves,  but  alfo  help  to  merit  heaven  to  others  ; 
and  as  if  God  were  bound  in   proper  juftice  to 
the  creature,  and  that  not  only  on  the  account 
of  this  promife,  but  alfo,  if  not  mainly,  on  the 
account  of  merit  of  condignity :  all  thefe  things 
are  involved  in  this  Pepijh  way  of  juftification, 
and  inconfiftent  with  the  truth  of  the  gofpel  ; 
and  we  have  touched  on  them,  to  let  you  fee, 
that  it  is  not  one  error  that  is  here,  but  a  com- 
plication of  errors  :  and  truly,  if  there  be  not 
an  abhorrency  of  Popery ,  becaufe  of  this   grofs 
error  of  juftification,  there  is  but  little  ground 
to  cxpe&,  that  men  will  keep  at  fuitable  diftancc 
from  it  in  other  things. 

>  And  therefore,  from  what  hath  been  faid,  take 
a  few  direttions^s  your  ufe  or  if,  and  if  we  were 
tender,  it  might  do  us  good,now  and  then  to  get 
a  little  view  of  fuch  errors.  i/?,Then  fee  here  the 
necefllty  of  being  more  diftinft  and  clear  in 
God's  way  of  juftification,in  the  way  how  peace 
is  made  betwixt  him  and  a  finner  when  we  fee 
how  many  errors  follow  and  creep  in  after  one 
Q^q  2  er- 


i'9^  If  Utah-  53,. 

error  \  and  when  we  confider,how "Pcpijb  priejis 
and  fefuits  are  moving,  and  how  this  lame 
error,  which  hath  To  many  errors  with  it,  is 
dealing  in,  ye  had  much  need  to  be  well  ac- 
quainted with  the  truth,and  to  be  guardiugyour 
leives  againd  error,  efpecially  when  fome  lay 
fo  little  weight  on  it,  that  they  call  it  a  driving 
about  words,  which  faith  that  there  is  but  little 
abhorrence  of  the  thing.  I  am  apt  to  think, 
that  the  moft  part  of  them  that  are  called  Chri- 
iKans,  could  not  well  tell  how  to  oppofe  Popery, 
Arminiamfm,  or  Antinomianifm,  if  they  were 
tempted  to  imbrace  them,  or  any  other  error  or 
herefy ;  and  when  withal  we  confider  how  natu- 
rally we  are  inclined  to  fhuffle  by  the  covenant 
of  grace,  and  to  cleave  to  the  way  of  works, 
or  to  turn  the  covenant  of  grace  into  a  covenant 
of  works,  we  would  try  well,  what  we  incline 
to  in  this  point,  whether  in  our  judgment,  or 
in  our  pra&ice,  Left  we  fall  from  that  which  is 
right  in  practice  at  lead,  if  not  in  opinion  alfo. 
I  intreat  you  to  dudy  this,  as  a  main  point  of 
Chridian  religion,  even  that  ye  may  know  and 
be  clear  in  your  knowledge  of  the  way,  how 
God  accepts  of,  and  judifies  a  finner.  idly, 
Know,  that  this  error  of  Popery  in  particular, 
is  not  of  fo  little  concernment  as  many  think  it  to 
be:  It's  a  wonder  that  men  fhould  think,  dif- 
ferences about  matters  of  religion  to  be  fo  light, 
and  fo  little  amatter,as  ifitwere  but  the  change 
©f  outward  ceremonies,  or  of  words ;  hence  it 
comes  to  pafs,  that  there  is  fo  little  care  and 
2eal  to  prevent  the  rife,  and  fpreading  of  errors: 
we  fhall  only  commend  to  you  three  things, 
for  guarding  you  in  reference  to  this  error.  1. 
Sid  your  {elves  often  before  the  tribunal  of 
God's  judice,  till  your  hearts  be  brought  under 
Suitable  impreflions  of  God's  holinefs  and  judice, 
of  the  fe  verity  and  dri&nefs  of  his  law,  and  of 
the  neceffity  of  your  anfwering  to  it  in  your  own 
perfons,  or  in  the  perfon  of  a  cautioner;  and 
then  confider,.  what  will  be  your  defence  in 
fiich  a  podure.  2.  Carry  always  alongft 
with  you  the  impreflion  of  your  original  fin, 
and  natural  corruption,  and  of  the  fmfulnefs 
ef  your  pr;i&iceS:  this  will  make  you  loth- 
fom  and  abominable  in  your  own  eyes,  and 
Chrid  precious  ;  and  fuch  a  foul  will  not  be  in 
fuch  hazard  of  putting  his  own  merits  in  the 
room  of  Chrid's.  3.  Think  upon  that  which 
in  God's  offer  is  prefented  to  you,  as  the  way 
of  making  your  peace;  though  ye  would  du- 
dy holinefs,  in  order  to  that  end,  when  ye  are 
fo  fmful,  and  when  divine  judice  is  fo  fevere,  it 
looks  not  like  the  way  to  peace.    But  when  we 


Verfe  l>  Serm.  ^4 

conhder  God's  offer  in  this  Gofpei,  as  it  is  held 
forth,  Acls  13.  38,  39.  Be  it.Vnown  unto  you , 
men  and.  brethren,  that  through  this  Man  is 
preached  unto  you  firgivenefs  of fins  ;  and  by 
him,  all  that  believe  are  jufiified  from  all  things 
fi'om  which  they  could  not  be  jufiified  by  the  law 
of  Mofes;  and  die  invitation  that  is  given,  Jfa. 
5  5.  to  them  that  have  no  money  U  come  and  buy 
freely,  without  money,  and  without  price-,  and 
fee  God  tabling  his  call  on  another  ground  than 
your  holinefs,  and  putting  in  your  offer  Jefus 
Chrid  and  his  righteoulhefs ;  it's  a  raifing  and 
rouzing  up  of  the  foul,  to  expeft  abfolution  be- 
fore the  throne  of  God,  en  a  more  folid  founda- 
tion, that  will  bear  its  weight.  We  would  be- 
ware of  taking  that  way  of  judication,  and  of 
making  our  peace  with  God,  that  feems  to  be 
mod  rational  like  to  our  corrupt  nature  ;  for,  as 
many  fay,to  be  lorry  for  fin,  to  dudy  to  make  a- 
mends,and  to  do  what  they  dow,  feems  to  be  the 
mod  reafonable  way,  and  agrees  bed  with  our 
corrupt  nature  t  but  that  is  not  it  which  will  do 
your  turn,  but  the  way  which  God  hath  holde* 
out,and  that  is,by  his  knowledge^by  faith  in  the 
righteous  Servant,  idly,  See  here,  how  much 
we  are  obliged  to  God,  for  holding  out  to  us  the 
right  way  to  life.  If  ye  look  to  many  nations 
abroad,  the  way  to  life  is  holden  out  to  them 
on  this  ground,  even  their  own  inherent  holi- 
nefs, their  own  good  works,  their  giving  of  con- 
fiderable  parts  of  their  edates,  their  penances, 
£$V.  which  yet  can  never  quiet  the  confeience, 
nor  fatisfie  God's  judice  :  Yea,  our  own  prede- 
1  ceffors  in  this  nation  were  drowned  in  the  fame 
errors,  and  were  as  foolifhly  and  fenflefly  fu- 
perditious  as  the  inhabitants  of  any  other  na- 
tions, before  the  light  of  the  Gofpei  brake  up 
among  us  ;  accounting  fuch  and  fuch  fins  to  be 
no  fins,  leaning  to  their  merits,  to  the' merits 
of  faints,  to  indulgences,  to  foul-maffes,  whip- 
pings, and  a  number  of  things,  of  that  kind  : 
And  now,  that  God  hath  mercifully  freed  us 
of  thefe  toolries,  how  much  are  we  obliged  to 
him  ?  Hath  ever  Scotland  been  thankful  as  it 
becometh,  for  this  mercy  f  We  do,  by  our  un- 
thankfulnefs,  darke^and  obfeure  the  freedom 
of  grace,  that  by  this  Gofpei  is  preached  un* 
to  us;  and  there  needs  no  other  evidence  of 
it  but  this,  that  many  are  to  this  day  as  ig- 
norant of  the  way  of  judication  of  finners, 
and  as  abdraft  from,and  as  great  drangers  to  the 
right  way  of  making  ufe  of  Chrid's  righteouf- 
nefs,as  if  it  had  never  been  revealed  unto  them; 
or  if  they  know,  and  can  fpeak  any  thing  of  it, 

all 


Serm.  $4*  Jfa'ldb  S3, 

all  the  ufe  they  make  of  it,  is  to  turn  the  grace 
of  God  into  wantonnefs  ;.and,  becaufe  holinefs 
is  not  the  ground  of  making  their  peace  with 
God,  to  take  the  more  liberty  to  looinefs  :  thefe 
are  not  fruits  of  the  Gofpel,  other  fruits  mutt 
be  brought  forth,  or  die  ye  will  repent  it,  when 
y&  cannot  mend  it.  Let  it  therefore  affect  you, 
tJiat  God  is  lb  ill  requit  for  his  go'odnefs  ;  and 
ftudy  to  be  more  thankful  to  him,  that  we  may 
fpeak  of  thefe  truths,  and  difcover  thefe  errors, 
and  that  we  are  not  judicially  blinded  as  many 
other  people  and  nations  are.  tfbly,  Pity  them 
that  are  lying  under  darknefs  of  their  delufions 
and  errors,and  pray  for  them:  It's  a  fore  matter, 
that  the  mod  part  of  the  Chriftian  world  fhould 
hare  the  name  of  Chriftians,  and  yet  fhould 
maintain  fuch  do&rine,  and  lay  down  and  hold 
fuch  a  way,  as  keepeth  from  benefit  by  Chrifl 
Jefus  *,  yea,  as  denies  on  the  matter,  that  he  is 
come :  For  this  is  indeed  the  fpirit  of  Antichrift, 
and  of  the  man  of  fin,  that  takes  fouls  ofF  from 
Chrift  ;  and  yet  how  few  make  confeience  to 
pray  for  thefe  poor  people,  and  that  God  would 
purfue  the  whore,  and  break  up  and  skale  that 
market  fpoken  of,  Rev,  18.  and  would  difcover 
his  truth,  and  make  his  Gofpel  to  be  purely 
preached  to  them  that  are  fitting  in  the  region 
of  darknefs,and  in  the  fhadoW  of  deatfyye  would 
pity  bound  up  and  impriibned  fouls  in  this  er- 
ror, and  pray  for  their  reclaiming! and  that  God 
would  keep  this  land  from  it :  It's  an  old  feated 
and  rooted  error,  and  the  reft  are  but  foolries 
in  comparifon  of  it  ;  this  is  the  devil's  great  en- 
gine and  army,  others  are  but  vapours,to  fay  fo; 
which  may  tell  us,  that  fpeaking  and  hearing  of 
fuch  a  bufinefs  is  not  altogether  ufelefs.  What 
if  the  day  fhould  come,  that  all  our  Bibles,  and 
every  Englijb  book  that  ferves  to  hold  out  truth, 
and  to  difcover  error,  fhould  be  taken  from  you, 
and  ordered  to  be  burnt,  and  that  books  fluffed 
with  their  errors  fhould  come  in  their  room? 
Many  of  you  think  little  or  nothing  now  of  the 
light  and  liberty  of  the  Gofpel  which  ye  enjoy  ; 
but  if  heaven  be  fo  much  worth,  this  Gofpel  is 
of  much  worth  to  you,  and  this  truth  of  it  in 
particular.  ^tbly  9L,et  not  this  Gofpel  be  preached 
for  nought ;  O  !  receive  not  this  gi*ace  in  vain, 
that  is,  this  grace  offered  to  you  in  the  Gofpel, 
and  the  clearing  of  fuch  trurhs  to  you.  O  what 
a  challenge,  and  aggravation  of  our  guilt  will 
it  be,  when  we  come  before  the  throne  !  when 
many  other  nations  will  be  condemned,  becaufe 
they  leaned  to  their  own  merits,  and  made  not 
ufe  of  Chrifl;  j  and- many  of  us  fhall  be  condem- 


Verfe  u.  299 

ned,  becaufe  tho'  we  profeiTed  an  indignation  at 
thefe  errors,  yet  we  made  no  more  ufe  of  Chrifl 
than  thefe,  who  by  their  do&rine  excluded  him. 
If  our  predeceffors  could  fpeak,  what  could  they 
fay  ?  would  it  not  be  this,  It  is  juft  that  ye  pe- 
ri fh,  for  ye  had   Chrift  and  his  righteoufnefs 
clearly  preached  to  you,  which  we  had  not,  and 
yet  ye  flighted  him  r"  Therefore  take  hold  of,  and 
improve  the  opportunity.    God  hath  clearly  re- 
vealed this  truth  to  the  land,  and  to  this  place  ; 
wa'rk  in  the  light  while  ye  have  it,  elfe  your  con- 
demnation will  be  the  greater,  as  it  is,  Jckn  3. 
1 9.  6tbly,  Seeing  God  hath  given  us  this  lingular  - 
mercy,  even  the  clear  revelation  of  the  way  of 
juftification  by  Chrift's  righteoufnefs  and  merits, 
let  us  not,  through  our  evil  coaverfation,  make 
the  truth  of  God  to  be  evil  fpoken  of j  turn  not 
the  grace  of  God  into  wantonnefs.  It  was  an  evil 
that  foon  arofe  in  the  primitive  Church,  and 
which  the  apoftle  diiputes  againft,  Rom,  2.  3,6. 
Becaufe  he  preached  juftification  by  grace,  and 
not  by  the  works  of  the  law,  fome  were  ready  to 
abufe  that  fweet  do&rine,  and  to  fay,  Let  us  fin 
that  grace  may  abound,  and  let  us  do  evil  that 
good  may  come  of  it,  vobofe  damnation,  fays  he, 
is  ]ufl  :  And  he  follows  out  thefe  obje<5Uons,and 
iniifts  in  anfwering  of  them  ;  and  O  but  this  is 
damnable,  from  the  abounding  of  God's  grace, 
to  take  the  more  liberty  to  fin  !    And  yet,  what 
other  language  have  the  lives  of  many,  but  this, 
Becaufe  juftification  and  happinefs  are  not  buil- 
ded  on  our  works,  therefore  we  may  live  as  we 
lift  ?  defpitefully  and  prefumptuoufly  reflecting 
on  the    way  of  juftification  by  faith,  and   on 
God  who  hath  contrived  it :  But  if  any  of  you    • 
Will  abufe  God's  grace,  and  fin  the  more,   God . 
fhall  charge  it  on  your  own  heads,  this  Gofpel 
fhall  never  do  you  good,  God  will  require  it  of 
you;  your  fins  are  multiplied,  and  your  plagues 
fhall  be  multiplied  above  any  that  have  lived 
under  black  Popery*     I  dare  fay,  many  of  yow 
would  probably  have  had  a  greater  reftraint  on 
you  from  fin,  and  would  have  been  more  chari- 
table, and  forward  in  many  external  good  works, 
if  ye  had  been  profeft  Papifts,  than  now  ye  are, 
being  profeft  Pre teftants;  a  judicial  ftroke  on 
£ou,  for  the  abufing_of  grace:    And  is  this  the 
fruit  of  the  Gofpel  ?  No  certainly  ;  Grace  was 
never  preached,, that  men  fhould  grow  cold  and 
indjrferent  in  the  practice  o''  good  works;  but  m 
that,  through  the  laying  hold  on  Chrift's  righ- 
teoufnefs, they  might  have  peace  with  God ; 
and  that,  through   the  ftudy  ©f  holinefs,  God 

might 


300  If  at  ah  33.     Verfe  11.  Serm.  5$. 

might  be  glorified  .  Therefore  ftud y  the  excr-  grace  5  and  put  thefe  two  together,  which  are 
cife  of  faith  Co,  as  ye  feclude  not  holfnefs  ;  and  the  compend  of  the  Gofpel,  whenfuitably  pra- 
iludy  holinefs  fo,  as  ye  mar  not  the  freedom  of    Ailed. 

^§^^^^^^^^^^^^^^^^^^^^^^^^ 

S  E  R  M  O  N     LV. 

Ifaiah  53.  11.  >By  his  knowledge  pall  my  righteous  Servant  jxftijy  many,  &c. 


THIS  bleifed  death  and  foul-travel  of  our 
Lord  jefus,  hath  been  good  news  to  ma- 
ny ;  and  it  is  the  ground  of  all  the  hope  of  life 
that  arifeth  from  the  word  to  a  finner :  It  fhould 
never  be  taftelefs  nor  difrelifhing  to  us,  in  men- 
tioning, reading,  or  thinking  of  it ;  but  it 
ihould  in  reafon  make  finners  glad,  that  ever 
there  was  fuch  a'fubjeft  to  be  fpoken  of,  and  to 
be  confidered;  it  behoved  certainly  to  be  a  great 
bufinefs,  that  brought  the  Son  of  God  to  die  ; 
the  falvation  of  iinners  is  a  great  work,  though 
many  of  us  think  but  very  little  of  it. 

The  fiim  and  fcope  of  Chrift's  fufferings  and 
death,  are  briefly  holden  forth  in  thefe  words, 
JBy  his  knowledge  Jhall  my  righteom  Servant  ]u~ 
ftifiemany;  Where  we  have,  1.  The  great  be- 
nefit that  comes  by  his  death,  which  is  juflif  ca- 
tion, or  the  abfolving  of  finners  from  the  guilt 
of  fin,  and  from  the  curfe  of  God  due  to  them 
for  fin  :  by  Chriil's  interpofing  himfelf  to  be- 
come a  Sin-offering,  there  is  a  way  laid  down, 
liow  finners  may  be  relieved.  2.  The  parties 
made  partakers  of  this  benefit,  and  they  are  cal- 
led many.  3.  The  way  how  it  is  derived  to 
thefe  many,  it  is  by  his  knowledge  \  that  is,  by, 
or  through  faith  in  him. 

We  have  fpoken  fo  me  what  of  the  benefit  itfelf, 
purification  \  which  is  the  thing  aimed  at,  for 
the  moft  part,  in  preaching,  and  in  all  other  or- 
dinances, that  God  may,  by  the  righteoufnefs  of 
his  Son  in  the  gofpel,  carry  on  the  juftification 
©f  finners,  through  their  knowledge  of  him,  or 
hy  caufing  them  to  reft  upon  his  righteoufnefs 
by  faith,  in  order  to  their  falvation.  It's  fad, 
that  in  this  point,  which  is  of  fo  great  concern- 
ment, fo  many  fhould  go  fo  far  wrong,  and 
miftake  fo  grcfly,  that  it  is  no  great  matter,  in 
ibme  refpecl:,  whether  they  be  called  Chriflians, 
or  not ;  this  being  the  advantage  of  a  Cbriflian, 
that  he  hath  a  way  to  juftification,  and  abibluti- 
*n  from  fin  and  wrath  before  God,  revealed  to 
him,  which  others  have  not  ;  who,  if  he  come 
fhort  of  this,  or  fall  in  grofs  errors  about  it,  he 
hath  little  or  no  advantage  beyond  Heathens, 
who  may  have  more  of  the  fat  of  the  earth,  and 
of  the  things  of  the  worldj  than  thefe  who  are 


within  the  yifible  Church  have ;  But  in  this,  in 
a  fpecial  manner,  the  Cbriflian  excels  and  goes 
beyond  the  Pagan  or  Heathen,  that  he  hath  a 
way  laid  down  to  him,  how  he  may  come  to  be 
reconciled  to  God,  and  freed  from  wrath,  and 
from  his  curfe  due  for  fin  ;  which  we  have  fhew- 
ed  to  be  by  fleeing  to  Chrift,  and  by  faith  reft- 
ing  on  his  righteoufnefs  and  fatisfa&ion  :  For 
Chrift  the  Cautioner  having  paid  the  debt,  by 
laying  down  a  price  fully  fatisfa&ory  to  divine 
juftice ;  and  this  fatisfa&ion  being  offered  in  the 
Gofpel,  upon  the  condition  of  receiving  him ; 
a  finner  giving  his  confent  to  God's  offer,  and 
clofing  therewith,  -may  confidently  exped,  ac- 
cording to  that  offer  to  be  juftified,  and  no  o- 
ther  ways. 

We  fhew  you  one  particular,  great  and  grofs 
error,  wherewith  thefe,who  are  under  the  dark- 
nefs  of Popery,  are  wo  fully  carried  away  ;  which 
we  did  the  rather  touch  upon,  becaufe  tho*  it 
be  a  do&rinal  error  in  refpe£  of  them,  and  dif- 
puted  for  by  them  •,  yet,in  refpeft  of  the  practice 
of  many  Proteftant  Chriflians,  it's  very  rife  and 
ordinary,  that  is,  to  miftake,  err,,  or  go  wrong 
in  the  way  of  making  of  their  peace  with  God  : 
And  there  are  three  forts  efpecially,  who  do 
exceedingly  miftake,  err,  and  go  wrong  here  ; 
thefe  of  whom  I  mean,  and  am  now  fpeaking, 
are  not  fuch  as  are  maintaining,  difputing,  or 
writing  for  fuch  errorsjbut  fuch  as  count  them- 
felveYto  be  found  Proteftant  Chriftians,  and 
haters  of  the  grofs  Popiih.  error,  that  we  fpake 
fomewhat  to  the  laft  day.  The  .firfl  fort  are 
thefe  who  to  this  hour  never  laid  down  any  folid 
reckoning  how  to  make  their  peace  with  God, 
or  what  way  to  come  at  abfolution  before  him  ; 
thefe  perfons  do  in  pra&ice  deny,  whatever  may 
be  their  proreffions,  that  there  is  any  fuch  thing 
as  a  reckoning  to  be  made  betwixt  God  and 
them  \  or  that  there  is  a  necefiity  of  juftification, 
for  preventing  of  their  eternal  ruin  and  deftru- 
£ion  :  they  live  from  their  birth,  with  a  hope 
of  coming  to  heaVfen?  without  looking  how  they 
may  pafs  this  great  fte-p  of  juftification  before 
God,  they  never  faw  nor  laid  to  heart  their  need 
of  it  j  are  there  not  many  hearing  me  to  day,that 

are 


Serm.  ff.  .  Ifaiah  <>%. 

are  of  this  number  ?  who  will  needs  keep  up 
confidently  their  fancied  hope  of  heaven,  and 
yet  never  knew  what  it  was  to  anfwer  a  challenge 
tor  Sin,  or  a  threatning  of  the  curfe,  for  the 
breach  of  God's  law,from  Chrift's  righteoufnefs; 
nor  did  they  ever  fifl:,\and  arraign  themfelves 
before  God's  tribunal,  as  guilty,  nor  did  they 
ever  think  feriouQy  of  their  charge,  nor  of  their 
fdmmons,  nor  of  the  way  of  making  their  peace 
with  God,  by  taking  hold  of  Chrift's  righteouf- 
nefs.  kfecond  fort  are  the  generality  oi:  legal 
ProfefTors  ;  I  do  not  fay,  that  they  are  legal  in 
their  practice  ;  that  is,  that  they  make  it  their 
bufinefs  to  keep  the  law,  for  they  are  as  little 
concerned,  or  careful  in  that  as  any  ;  but  they 
are  legal  in  this  refpe&,  that  when  it  comes  to 
the  making  of  their  peace  with  God,  they  know 
nothing  but  the  law  to  deal  with,  as  that  man 
fpokeirof,  Matth.  25.  that  got  the  one  talent, 
and  was  utterly  carelefs  to  improve  it;  yet.when 
it  comes  to  a  reckoning,  he  (lands  and  (licks  to 
the  rigor  of  the  law,  Mafter,  faith  he,  lo,  here 
thou  haft  thativhich  is  thine  ;  juft  fo,fuch  will  be 
ready  to  fay,  We  have  no  more  grace  than  God 
hath  given  us,  we  have  a  good  heart  to  God,we 
are  doing  what  we  dow  or  can.  Here  come  in 
prophane  men,  meer  civil  men,  and  hypo- 
crites ;  and  more  efpecially  the  meercivil  men, 
who  do  much  in  the  duties  of  the  fecond  table 
of  the  law,  and  they  will  profefs  that  they  do 
mind  judgment  and  a  reckoning;  but,  as  if  they 
had  been  bred  and  brought  up  in  a  Pepifb  fchool, 
they  foiil  in  a  legal  righteoufnefs,  inftead  of 
Chrift's,  as  the  ground  of  their  juftification  be- 
fore the  tribunal  of  God.  Ye  may  take  thefe 
[  inftances  cf  this  fort  of  perfons,  which  are  very 
;  common,  and  who  in  their  pra&ice  almoft  in 
:  every  thing  agree  with  the  Popifh  do&rine.  The 
1  ft  inflance  is  of  fuch  perfons  that  know  nothing 
of  the  imputation  of  Chrift's  righteoufnefs,yet  if 
we  fpeak  of  it,  they  will  fall  out  in  fuch  expref- 
fions  as  thefe,  We  can  do  nothing  of  our  fclves, 
there  is  no  goodnefs  in  us,  its  God's  grace  that 
mu-ft  do  our  turn;  yet  in  the  mean  time  it  is  not 
Chrift's  righteoufnefs,  they  lay  down  to  them- 
felves as  the  ground  of  their  juftification,  but 
the  good  which  they  have  done  as  they  fuppofe 
inChrift's  ftrength,and  the  grace  which  is  given 
them  to  work,  and  do  that  good  by  ;  which  is 
the  fame  thing  with  the  Pvptjhway  of  juftificati- 
on, as  if  Chrift  had  procured  an  ability  to  us 
to  keep  the  law  our  felves,  in  order  to  our  be- 
ing juftified  thereby  :  Hence  they  will  believe, 
pray,  hear  the  word,  praife,  and  go  about  other 
duties,   and  will  protefs  that  they  acknowledge 


Verfen.  3ol' 

Chrift  in  thefe.,  and  that  they  have  the  grace 
from  him  to  perform  them  ;  He  furnifhes  the 
flock,  and  they  trade  with  it,  and  fo  for  the 
attaining  of  life,  they  are  obliged  to  their  own 
trading  ;  which  is  in  words  to  pretend  grace, 
but  really  to  put  cur  own  works  and  righte- 
oufnefs in  the  room  of  Chrift's  righteoufnefs, 
as  the  ground,  or  meritorious  caufe  of  juftifi- 
cation ;  for  the  grace  given  to  us,  inabling  us 
to  work,  is  not  Chrift's  righteoufnefs,  but  our 
own,  becaufe  given  to  us,  and  working  in  us  ; 
and  fo  it  is  always  our  felves  and  our  own 
righteoufnefs,  not  Chrift's  and  his  righteouf- 
nefs, that  we  reft  upon,  Kfecond  inftance  of  fome 
folk,  that  fpeak  of  Chrift,  and  of  attaining 
life  through  him,  yet  it  is  not  in  refpeft  of 
his  merit,  but  in  refpecl  of  his  ftrength  ;  for 
fuch  will  fay,W7e  hope  through  Chrift's  ftrength 
to  come  to  heaven  ;  their  meaning  wherein  is, 

.  that  he  will  help  them  fo  to  repent  and  believe, 
io  to  be  holy  and  refill  temptations,  as  they 
fhall  come  to  heaven  thereby,  as  the  deferving 
caufe  of  their  coming  thither.  It's  true,  there 
is  fomething  right  here,  when  in  its  own  place  ; 
if  whole  Chrift  were  reded  upon,  juftification 
being  put  in  the  firft  place,  and  his  merit  refted 
upon  for  that,  it  were  good  that  his  ftrength: 
were  leaned  to,  and  made  ufe  of,  for  performing 
the  duties  of  falsification:  but  when  his  ftrength 
is  refted  upon  as  the  alone  thing,  and  when  we 
look  not  to  Chrift's  purchafe  and  merit  as  the 
ground  of  our  acceptation,  but  to  Chrift  as  en- 
abling us  to  do  duties,  to  the  end  that  we  may 
give  God  a  recompenfe  thereby  ;  at  the  bed  it 
is  but  he  and  we  together  :  This  certainly  is 
wrong  ;  for  nothing  is  propofed  as  a  fatisfaclion 
toGod's  jufttce  here,but  what  is  immediately  our 
own.  A  third  fort  are  fomewhat  wifer,  who,  it 
may  be,  think,  that  any  thing  that  is  in  them- 
felves, is  not  worth  the  naming;  but,  partly 
through  Chrift's  merit,and  partly  through  what 
they  have,  and  can  do  themfelves,  or  by  thefe 
joined  together,  they  hope  to  be  faved.  '  This 
was  the  do&rinal  error  of  the  Galatia&s,who  at- 
tributed juftification  to  Chrift,and  to  the  works 
of  the  law  jointly.  This  way  afcribes  to  Chrift's 
righteoulhefs  this  much,  that  it  makes  our  own 
righteoufnefs  to  be  accepted,  as  the  ground  of 
our  juftification  before  God,  which  in  fome  re- 
fpecl is  vvorfe  than  the  covenant  of  works  for 
the  covenant  of  works  fought  a  perfect  righte- 
oufnefs ;  but  this  way  offers  an  imperhcl  righ- 
teoufnefs, and  to  amend,  and  to  eke  out  our  im- 
perfect righteoufnefs,  it  takes  in  the  rig'teouf- 
nefs  ofChrill;but  there  is  no  fuch  covenant,orway 

of 


^CfT.  Jfalab  $%s  Verfe  n.    ^  Serm.  $£ 

of  juftification  in  fcripture  ;  for  God  made  but  that  he  died,  that  their  j unification  might  a&u- 
two  covenants  for  men  to  attain  life  by,  one  of  ally  and  certainly  fellow  as  a  fruit  of  his  pur- 
jvorks,  which  is  now  impoiuble  j  the  other  of  chafe.  In  a  word,  his  death  and  fufferings  were 
grace,   by  which  only  it  is  polfible  to  attain  ju-     not  to  make  juftification  poftlbleto  all,  but  that 

-  fo  many  as  he  bargained  for  might  " 


ilification  and  life:  1  his  makes  a  third  covenant, ' 
or  contrivance,  by  a  mixture,  partly  of  fome 
works  in  us,  and  partly  of  fome  grace  in  Chrift, 
to  make  up  what  is  inlacking  in  our  works  \  and 
yet  this  way -is  very  pleafmg  to  our  nature,  and 
that  to  which  we  are  much  inclined  for  justifi- 
cation ;  for  men  are  naturally  difpof'ed  to  think 
that  they  give  Chrift  enough,  when  they  allow 
his  righteoulhefs  to  make  up  what  is  defe&ive 
in  their  own.  It's  true  indeed,  that  Chrift's  me- 
rits do  wafh  our  duties,  but  our  duties  come  ne- 
ver up  to  be  the  ground  of  our  juftification  in 
whole,  or  in  part ;  which  is  evident  from  this, 
that,ere  Chrift  make  our'duties  or  performances 
acceptable,  he  makes  our  pert'ons  iirft  to  be  ac- 
cepted ;  and  that  once  being,  then  any  thing 
performed  by  us,  in  ChriiVs  ftrength,  accor- 
ding to  the  will  of  God,    is  acceptable  alio. 

But  now  we  proceed  further  in  the  words  of 
the  text ;  and,  before  we  come  to  the  caufes  of 
our  juftification,  we  fhall  briefly  obferve  two  or 
three  things  that  ly  obvioufly  in  our  way ;  the 
ift.  whereof  is  this,  that  the  abfolving  of  a  fin- 
ner,  through  the  imputation  of  ChriiVs  righte- 
oufhefs,is  the  proper  and  native  refult  of Chrift's 
purchafe,  and  the  great  intendment  of  it ;  his 
iufferings  and  foul-travel  were  undergone,  to 
procure  juftification  to  many:  So  that  if  we 
would  know  what  is  the  fruit  of  Chrift's  foul- 
travel,  here  it  is,  by  his  knowledge  ft)  all  many 
he  juftified-^  therefore,  Rom.  5.9  it's  attributed 
toh.isb\ooo\,b  eing  juftified  by  his  blocd,weJhallbe 
faved  from  wrath •,  and,  2Cor.^.  ult.he'was made 
fin  for  us ,w bo  knew  no  fin, that  we  might  be  made 
the  righteoufnefs  of  God  through  him\  that  which 
I  mean  is  this,  that  Chrift's  intendment  in  his 
dying  was  to  redeem,  and  really  and  a&ually  to 
procure  abfolution  and  juftification  before  the 
throne  of  God,  to  fo  many  as  fhould  believe  on 
him ;  or  we  may  take  the  doctrine  thefe  two 
ways,  which  yet  come  both  to  the  fame  account. 
1.  Thus,  That  the  thing  which  Chrift  intended 
in  his  death,was  not  a  mere  pollibility,  that  iin- 
ners  might  be  juftified,  nor  to  lay  down  a  con- 
ditional way  of  their  juftification,  whereby  they 
might  come,  or  not  come  to  it,  and  Co  to  make 
it  poffible;  but  that  which  he  intended  was,  that 
their  juftification  might  follow  abfolutely  ;  I  do 
not  mean  inftantly,and  without  the  interveening 
of  a  condition ;  for  here  his  knowledge  comes 
in3  as  the  condition  ;  but  that  which  1  mean  is, 


many  as  he  bargained  for  might  be  abfolutely 
juftified  ;  or  that  many,  that  is,  all  the  ele&, 
might  be  actually  juftified,  becaufe  be  fhall  bear 
their  iniquities,  therefore  by  his  knowledge  they 
fhall  be  juftified.  '    * 

We  obferve  it  for  thefe  ends  or  ufes,  ift,  To 
give  an  anfwer  to  that  queftion,  What  is  the  na- 
tive refult  of  Chrift's  death  to  his  people  ?  We 
fay,  It  is  their  abfolute  and  actual  juftification. 
Thefe  that  would  extend  the  grace  of  God,  and 
the  death  of  Chrift,  fo  broad  and  wide,  as  to 
leave  out  none,  fay  in  effect,  that  the  defign 
thereof  was  to  lay  down  fuch  a  way  as  makes  it 
poffible  to  all  to  be  juftified,  and  yet  fuch  a  way 
as  makes  it  poifible  that  none  at  all  fhall  be  jufti- 
fied; for  it  hangs  juftification  on  the  free-will  of 
the  creature  ;  and  fo,  in  driving  to  make  grace 
broader  than  God  allows,  they  come  to  make  it 
none  at  all,  by  leaving  it  on  mans  free-will, 
whether  it  fhall  be  effectual  or  not :  but,  blefled 
be  God,  the  covenant  of  God  was  not  on  thefe 
terms  ;  for  it  is  faid  here,  That  by  his  knowledge 
he  fhall  juftify  many,  idly,  It  gives  us  thefe  two 
pra&ical  ufes*  1.  It  fhews  what  fhould  be  our 
intendment,in  our  ufe-making  of  Chrift's  death, 
and  that  is,  that  we  may  be  juftified,  and  absol- 
ved by  it,  even  to  make  ufe  of  it  for  attaining  to 
pardon  of  fin,  and  peace  with  God  :  If  this  be  o- 
verlooked  and  negle&ed,all  other  fruits  of  it  are 
ufelefs  ;  it  will  avail  but  little  to  be  a  member  of 
the  vifible  church,  to  be  baptized,  and  to  be  ad- 
mitted to  the  Lord's  f upper,  to  have  literal  know- 
ledge of  the  principles  of  religion,  to  have  a  gift 
of  preaching,  or  of  prayer,  £5V.  thefe  will  not 
juftifie  :  The  peculiar  thing  aimed  at  in  Chrift's 
death,  and  that  which  his  people  aim  at,  and 
tave  to  rejoice  in, v  is  juftification  through  his 
knowledge,  which  is  always  to  be  underftood 
without  prejudice  to  the  ftudy  of  holinefs. 

2.  It  gives  us  this  Ufe,  Whoever  would  have 
abfolution  before  God,  would  know  that  this 
was  the  very  thing  ingaged  for  by  Chrift,  and 
his  intendment  in  his  death,  that  finners,  be- 
lieving in  him,  might  be  abfolutely  anda&u- 
ally  juftified  by  him  ;  it  was  not  fimply  to  pro- 
pofe  juftification  to  them,but  that  abfolutely  they 
might  be  abfolved  from  the  curfe  of  God  due  to 
them  for  fin  :  and  now,  may  I  not  ask,  whether 
this  is/nore  encouraging  to  finners,tohaveChrili 
procuring  juftification  only  conditionally  to 
them,  or  to  have  the  thing  abfolutely  conferred 

upon 


Scrm.  tf.  V****  53 

upon  them  ?  this  is  a  ground  whereupon  be- 
lieving finners  lift  up  their  heads  confidently, 
^and  expect  juftification  through  his  righteouf- 
nefs :  it  is  this  that  was  promiled  to  Chrift,  and 
it  is  this  that  is  the  native  fruit  cf  his  death, 
without  which  it  will  be  fiuitlefs:  and  this 
may  remove  the  great  obftiuclion  that  readily  a 
finner,  when  he  is  ferious,  feeth  lying  in  his 
way,  to  wit,  the  want  of  righteoufnefs,  and  the 
fear  of  not  being  abfolved  ;  the  want  of  inherent 
righteoufnefs  in  himfelf,  which  makes  him  li- 
able to  the  curfe  of  the  law  ;  when  he  feeth  u- 
pon  what  terms  Chrift  died,  Fir/},  To  pro- 
cure a  righteoufnefs  to  them  that  wanted  righ- 
teoufnefs. And,  Secondly,  Upon  thefe  terms,that 
finners,  through  faith  in  him,  might  be  juftified, 
and  freed  from  the  guilt  of  fin,  as  if  they  never 
had  finned  themfelves.  Confidering  this  to  be 
his  intendment,  according  to  the  terms  of  the 
covenant  of  grace,  what  have  they,  or  what 
can  they  have,  to  skar  or  fright  them  from  expe- 
cting the  fulfilling  of  this  promife  ?  becaufe  the 
contrivance  of  the  covenant  of  redemption,  is 
to  buy  juftification  absolutely,  and  not  the  pofli- 
kility  of  it  only,  not  to  buy  grace  to  us,whereby 
to  juftify  our  (elves,  but  juftification  it  felf,  fo 
•as  we  may  be  beholden  to  him  alone  for  it. 

Again,  idly,  When  we  fay,that  the  juftificati- 
on of  a  finner  is  the  proper  refult  of  Chrift's 
death,  it  may  be  thus  underftood,  that  the 
righteoufnefs  whereby  a  finner  isjuftified,  is 
-immediatelyChrift's  death  and  purchafe,as  to  the 
meritorious  caufe  thereof:  fo  that  if  we  look  to 
what  juftifies  a  finner,  as  to  the  meritorious 
caufe  of  it,  the  knitting  of  thefe  two  together, 
He  flail  fee  of  the  travel  of  bis  foul,  and  JhaU  be 
Jatisfied ;  and,  By  bis  knowledge  Jball  my  righ- 
teous Servant  juflijy  many,  doth  hold  it  forth  to 
be  Chrift's  death  and  purchafe  ;  the  travel  of  his 
foul  is,  and  muft  be  the  ground  on  which  a  loft 
finner  is  juftified  before  the  throne  of  God.  This 
both  confirms  what  we  formerly  propofed  con- 
cerning this  doftrine,  and  alfo  fhews  that  the  ju- 
ftification of  a  finner  is  not  by  inherent  holinefs. 
Whence  comes  it,JI  pray,  that  makes  a  finner  ac- 
ceptable before  God?  It  is  not  from  habitual,nor 
actual  inherent  grace,  but  from  Chrift's  righte- 
oufnefs, laid  hold  on  by  faith,  that  grippeth  and 
adhereth  to  it :  but  from  the  latter  part  of  the 
words,  we  will  have  more  particular  occafion 
to  fpeak  to  this,  where  thefe  two  are  knit  to- 
gether ;  By  bis  knowledge  JhaU  my  righteous 
Servant  iuflify  many,  for  be  Jball  bear  their  ini- 
quity ;  therefore  we  do  now  pafs  it. 

The  Qbjeft  of  this  benefit  is  many  \  many  or- 


•  Verfe  1 1.  .        303 

dinarily  in  fcripture  implies  thefe  two  things, 
ifl  A  great  number,  and  fo  it  fhews  the  extent 
of  the ■  object ;  that  is,  that  Chrift  fiiall  purchafe 
_and  redeem  many,  or  by  his  death  procure 
juftification  to  many,  idly,  A  reftriction,  and 
thus  many  is  oppofed  to  all;  and  fo  the  meaning 
is,  there  -{hall  many  be  juftified  by  Chrift's 
death,  but  not  all  ;  and  therefore,  as  none  ca"n 
from  thefe  words  plead  tor  an  univerfality  in 
juftification,  fo  neither  can  they  in  redemption, 
for  he  only  bare  their  iniquities,  whom  by  his 
knowledge  he  juftifies. 

Looking  on  thefe  many,  in  this  twofold  con- 
fideration,/we  may  take  thefe  Obfervations  from 
it.  ifl,  Taking  it  extenfively,  Obferve,  i.That 
the  righteoufnefs  of  Chrift  is  of  it  felf  able  to 
juftify  many  ;  it's  a  righteoufnefs  that  can  fa- 
tisfy  for  the  fins  of  many  ;  or  thus,  That  in 
the  covenant  of  redemption,  there  is  an  in- 
tended application  of  Chrift's  righteoufnefs  and 
purchafe  tojmany.  idly,  That  there  are  many, 
who  fhall  indeed  partake  of  Chrift's  righteouf- 
nefs, and  be  juftified  by  it  ;  it's  not  one,  or 
two,  or  a  thoufand,  but  as  it  was  intended  to 
juftify  many,  fo  it  fhall  be  actually  applied  to 
many  for  their  juftification.  3<ify,Comparingthe 
former  words,  He  Jball  fee  of  the  travel  of  bis 
foul,andJbaU  befatisfied,  with  thefe  words,  Bjf 
bis  knowledge  jball  my  righteous  Servant  juflijy 
fhany  •  Obferve,  That  Chrift  is  not  fatisfied  for 
the' travel  of  his  foul,  except  many  be  juftified 
by  it  ;  or  thus,  It  is  Chrift's  fatisfa&ion,  how 
many  there  be  that  make  ufe  of  him,  and  that, 
by  making  ufe  of  him,  come  to  be  juftified  by 
him,  as  afterward  we  will  fee  :  Thefe  many 
are  all  thefe  that  believe,  all  thefe  that  have  this 
true  and  faving  knowledge  of  him,  and  d» 
rightly  acknowledge  him. 

The  making  out  of  one  of  thefe  do&rines  will 
make  them  all  out,  that  Chrift's  righteoufnefs 
is  able  to  juftify  many  ;  that  many  fhall  be  jufti- 
fied by  it ;  and  that  it  is  his  fatisfac'tton  and  de- 
light, that  many  may  be  juftified,  and  get  this 
good  of  it :  it's  faid,  Mattb.  20.  28.  That  be 
came  to  lay  down  bis  life  a  ranfom  for  many,  and 
Rom.  5.  5.  That  the  gift  of  grate, which  is  by  one 
manJefusChrifl,hath  abounded  by  unto  many,  and 
v.  19.  As  by  one  maris  dif obedience  many  were 
made  finners,  fo  by  the  obedience  of  one  JhaU  many 
be  made  righteous.  Let  but  thefe  four  things  be 
put  together  and  considered,  and  if  it  be  found, 
that  there  is  no  juft  ground  to  quarrel  thefe  doct- 
rines, ifl.  The  native  worth,  and  intrinfick 
value  that  is  in  the  fatisfa&ion  of  Chrift ;  it's 
the  blood  cf  God,  of  the  Perfon  chat  is  God  -. 
R  r  it's 


304.  Jfaiah  $3. 

it's  an  offering  that  flows  from  a  willing  and 
cheerful  Giver,  which  makes  it  the  more  accep- 
table ;    he  was  content  with  delight  to  pay  the 
price;  there  cannot  be  a  limiting  or  bounding  of 
this  worth   or  value,   becaufe  there  cannot  be 
any    bounding~or  limiting  of  the  Perfon  that 
gives  the  value  to  it,    if  it  be  confidered  in  it 
felf.  2^/y,Confider  thefreenefs  of  the  offer,which 
takes  in  many:o\xr  Lord  communicates  very  free- 
ly what  he  hath  bought  very  dear  ;  and  it's  done 
with  refpe&  to  his  taking  in  or "many,  to  take  a- 
tvay  all  exceptions  from  the  poor  and  needy ,and 
from  them  that  want  money,  'idly.  As  the  terms 
are  free,  fo  the  offer  is  very  broad,  and  compre- 
henfive,  as  we  feejfaiah  55.1.  Ho,every  one  that 
thirfts,  come  to  the  waters',  and  Rev.  22.  Who  foe- 
war  will,  let  htm  come,  and  take  cfthe  water  of 
life  freely.  And  we  find  thefe  expreifions^//  that 
believe,  and,  whoever  believes,  to  be  frequent- 
ly ufed  in  the  f  captures  ;  which  takes  in  all  that 
will,yield  themfelves  to  him  on  the  terms  of  the 
covenant,  to  clofe  the  bargain  with  him.  4-thly, 
Coniider,  God's  end  in  the  juftification  of  fin- 
sers,  which  is  to  make  his  grace  to  fhine,  and 
to  triumph,  and  to  make  its  victory  over  man's 
fins  confpicuous  and  glorious,  by  being  beyond 
it  j  not  in  refpe&'of  the  number  of  perfons,  but 
in  this  refpecfc,   that  as  Adams  one  fin  Drought 
death  on  many,    fo  the  death  of  Chrift.   hath 
brought,  juftification  to  many  ;  as  it  is  Rom.  5. 
The  judgment  was  by  one  to  condemnation,  but 
the  free  gift  is  of  many  offences  unto  juflificati:-,^ 
Whereas  Adam's  one  offence  brought  death  to 
many,    fiere  the  relieving  of  one  finner  is  the 
procurirg  of  freedom  to  many,    becaufe  in  that 
refpecl:  Chrift  is  a  fatisfa&ion  for  many  offences. 
But  it  may  be  ob jetted  here,  Is  it  not  (aid,  that 
the  way  to  Heaven  is  ftrait,  and  few  there  be 
that  enter  in  thereat  i   They  are  thin  fown,  to 
fay  fo,thatare  heirs  of  this  inheritance.  Ianfwer, 
by  a  diftin&ion;  Though  they  be  comparative- 
ly few,  yet,  coniidered  in  themfelves  abfolutely, 
they  are  many,  or  they  are  (imply  many,though 
comparatively  but  few  :  confider  and  compare 
them  with  the  multitude  of  reprobatea  that  are 
even  in  the  viflble  church,  they  are  few  ;  yet  if 
ye  will  confider  them  in  themfelves,    they  are 
many;  and  it's  mod  true  that  is  fpoken,  Rev  el.  7. 
9.-  If  aw  a  number  which  no  man  could  number  : 
if  we  look  fince  the  beginning  of  the  world,  how 
fome  are  taken  in  this  age,  and  fame  in  that, 
fome  of  this  nation,  and  fome  of  another,  they 
will  be  found  to  be  but  few,    when  all  nations 
are  put  together;  yet  in  themfelves  the;y  are  ma- 
ny. There  are  thefe  f£n?e  ufes  of  it,  which  may 
bi-reafons  why  it  is  put  in  here.  Jfh'e  Fir  ft  is, 


Verfe  ft.  Serm.  <<. 

to  let  us  fee-  the  largenefs  of  the  extent  of  the 
worth  of  Chrift,  and  of  the  allowance  of  grace 
in  reference  to  the  juftification  of  finners  through 
him  ;  which  lhould  make  us  ftand,  paufe,  and 
wonder.  It  had  been  much,  if  grace  had  faved 
but  one,  more  if  it  had  laved  a  thoufand,  or 
twenty  thoufand  :  But  O  !  what  ground  of  ad- 
mirationis  it,  when  many  are  faved  by  it/  This 
is  the  native  end,  why  it  is  put  in  here,  even  to 
fhew,  that  it  is  not  for  nought  that  Chrift;  died, 
it^hall  be  a  blefUng  to  many.  I  mark  it,  becaufe, 
though  the  prefumptuous  thoughts  of  many  lead 
them  to  extend  the  merits  of  Chrift  to  all  in  the 
vifible  church  ;  yet  it  may  be,  that  in  others 
there  are  too  narrow  limiting  thoughts  of  the 
extent  of  his  merits,  and  of  the  allowance  of 
grace,  as  to  the  number  of  the  ele<&  that  fhall  be 
laved;  it  being  certain,  th.t  as  we  are  in  hazard, 
and  ready  to  abuie  any  thing;  fo  this,-  if  it  be 
faid  that  they  are  many  that  are  juftified,  we 
are  ready  to  exclude  none";  and  if  it  be  faid  that 
they  are  few,  we  are  ready  to  make  grace  as  it 
were  anigard  and  churl,  and  to  contract  and 
narrow  too  much  the  application  of  it. 

The  fecondufe  of  it  (which  is  afecond  reafon, 
why  this  word  many  is  put  in  here  )  may  ferve 
for  encouragemtnt  to  firmer^    and  to  hearten 
them  to  effay  to  get  this  benefit  of  juftification 
made  their  own  :    many  trow  (and  in  fome  re- 
fpecl:  it  is  a  truth  )  that  it's  a  fingular  and  odd 
thing  to  come  by  juftification  ;    and  hence  they 
conclude,  that  they  will  never  get  it ;    and  in- 
deed, if  the  thought  of  its  fingularity  and  rare*    j 
nefs  made  them  careful  to  win  at   the  thing,    it 
Were  a  profitable  uie  of  it ;  but,  when  it  makes    : 
them  heartlefs  to  attain  the  thing,  it's  a  wrong   j: 
and  prejudicial  ufeofit:    but  finners,  there  is 
here  ground  of  encouragement,    provocation    I 
and  up-ftirring  to  you,  to  leek  after  juftificati-    I 
on  through  Jeius  Chrift,  becaufe  there  are  many   \ 
that  are  the  objects   of  it.    The  righteoufnefs   1 
of  Chrift    is  a  righteoufnefs  that  will  fave  ma-   I 
ny  ;    it's  an  article  of  the  covenant  of  redemp- 
tion, that  Chrift  fnall  get  many  ;    the  prormfe 
will  give  title  and  right  to  many,  he  will  not  be 
content,  if  he  get  not  many.  Now,  putting  thefe  j 
together,  it  cannot  but  be  very  great  encourage- 
ment to  leek,  and  a  ftrong  ground  to  expeft  ju-  J 
ftification  on  this  account,    becaufe,     1.  That  J 
which  a  believing  finner  gets,    is  juftification, 
pardon  of  fin,  both  original  and  a&ual,   and  its 
complete  aftual  juftification,  not  only  the  procu- 
ring the  offer  of  it, but  the  application  ofit,jufti- 
Jhat ion  from  all  things,    from  which  we  could 
n.tbc  jvftfad  by  t be  law  ofMofcsy  and  juftifi- 
cation 


1 


Serm.  <$•  Ifaiab  53. 

cation  never  to  be  revered.  2.  This  juftifica- 
tion  is  deflgned  for,  and  allowed  to  many  \  the 
ftepping  in  of  fome  before  others  doth  not  wrong 
them  :  and  there  needs  not  be  difputes  about  e- 
le£ion  •,  for  the  text  lays,  that  the  allowance  of 
grace  is  to  many.  3.  It's  Chrift's  fatisra&ion 
that  he  gets  many  to  be  juftified  }  and  the  mo 
that  ftep  to,  to  lay  hold  on  this  benefit,  he  hath 
as  it  were  the  more  fatisfacUon.  And  if  the  fin- 
ner  fhould  fay,  I  know  not  if  I  be  included  in 
that  number  \  the  terms  of  the  covenant  run  to 
all  that  believe.:  if  there  be  a  flying  to  Chrift 
by  faith  for  refuge,  there  needs  not  be  anxious 
disputing,  whether  the  finner  will  comefpeed; 
but  there  fhould  be  a  ftepping  forward.  Many 
have'gotten  good,  and  many  will  get  good,  and 
there  is  room  fufficient  for  as  many  as -mfr  yield 
themfeives  up  to  Chrift,  and  reft  upon  his  righ- 
teoufnefs  \  it's  a  large  mantle  that  covers  thou- 
fands,  and  the  Lord  will  have  thoufands  to  be 
bidden  under  it,  and  juftified  by  it. 

idly,  it  ferves  to  be  a  moft  terrible  ground 
of  inexcufablenefs  to  thefe,  to  whom  Chrift's 
nghteoufnefs  is  fpoken  of,  and  offered  in  the 
gofpel,  who  yet  neglect  to  make  ufe  of  it,  that 
he  was  content  to  lay  down  his  life,  and  that  as 
a  ranlbm  for  many.  None  needs  to  fay,  I  knew 
not  if  I  would  be  welcome ;  he  faid,  It  was  for 
many  :  and  though  he  faid  not,  it  was  for  all, 
yet  it's  for  all  that  will  believe  in  him;  and 
therefore  it  is  not,  nor  fhall  not,  becaufe  he  bath 
confined  the  benefit  to  few,  that  ye  are,  or 
fhall  be  excluded ;  but  becaufe,  tho'  he  extended 
the  benefit  to  many,  yet  ye  excluded  your 
felves :  and  none  of  you,  who  hear  this  gofpel, 
fhall  have  it  to  fay,  I  betook  my  felf  to  Chrift 
by  faith,  but  he  refufed  to  admit  of  me,  and  he 
would  have  no  mo  than  he  had.  There  are 
many  who  pleafe  themfeives  with  fuch  a  word 
as  this,  when  they  hear  that  many  will  be  fa- 
j  ved-,  but  it  will  be  the  deareft  bought  doctrine 
that  ever  ye  heard  :  It  had  been  in  fome  refpeft 
:  better,  that  ye  had  heard  that  it  was  but  two 
I  or  three  that  will  come  to  heaven  ;  becaufe  the 
hearing  of  manfs  coming  thither,  will  greatly 
aggravate  your  guilt,  who  neglect  [o  great  a  fal- 
i   vation. 

Therefore  take  two  or  three  caveats  of  this 
Do&rine.  And,  1.  Beware  of  being  fecure  be- 
j  caufe  there  are  many  that  fhall  be  juftified,  there 
are  many  mo  that  fhall  periih  ;  compare  thefe 
that  periih  with  thefe  that  will  be  faved,  and  it 
will  be  found,  that  they  are  but  a  handful  that 
will  be  ftved,  and  that  fwarms  and  multitudes 
will  go  to  hell :  Therefore,  when  ye  hear  that 


Verfe.  u,  -}Q\ 

the  door  is  opened  to  many,  let  it  encwufcags* 
you  to  enter  in ;  but  remember  this,  that  ma 
will  be  excluded,  and  perifh,  than  will  enter  in 
and  be  faved.     The  fcripture  fays,   Many  an 
called.,  kut  few  are  cbofzn,  even  in  refpe<A  of 
the  called  within  the  vifible  Church.     2.  Con- 
fider  that  grace  is  inlarging  of  this  benefit  r  to 
take  in  many,  will  be  your  greateft  challenge 
and  aggravation    that  fhall  mils,  and  come  Ihort 
of  it ;  Therefore  let  us  Cas  it  i^Heb.  4.)  fear,  left, 
having  a  prcmife  left  m  of  entring  into  his  refly 
any  oj  usjhould  feem  to  corns  Jbort  af  it.    When 
this  door  is  opened  to  us,    we  would  by  all 
means  fear  coming  fhort,  or  not  entring,through 
unbelief ;  for  it  will  be  worfe  with  us,  than  if 
the'  door  had  never  been  opened.     Folks  ordina- 
rily think  not  fo  much  to  mife  or  come  fhort  of 
a  privilege,  which  but  one  or  two  have  accefs 
to  ;  but  when  it  is  fuch  a  privilege  as  is. made 
attainable  by  many,    the  miffing  of  it  galleth 
and  tormenteth  the  more ;  and  when  many  fhall 
come  from  the  eaft,  weft,  fouth  and  north,  and 
fhall  fit  down  with  Abraham,  Ifaac  and  facob 
in  the  kingdom  of  heaven,  what  weeping   and" 
gnafhing  of  teeth  will  -it  caufe  to  them,    who 
ihall  be  fecluded  ?     And  therefore,  3.  Beware 
of  thinking  that  there  is  the  lefs  diligence  or 
fear  required,  becaufe  we  fay,  that  many  will 
be  juftified ;    for,  tho*  there  be  many  that  are 
redeemed,  and  many  that  fhall  be  juftified,  yet 
all  thefe  come  to  be  juftified  through  Chrift's 
knowledge  :  And  therefore  fuch  as  are  ignorant 
and  profane  can  but  take  little  or  no  comfort 
hence,  while  they  continue  to  be  fuch.    Tho' 
there  be  many  that  are  juftified,  yet  none  but 
believers  are  juftified ;  and  none  can  warrant- 
ably  look  on  themfeives  to  be  believers,but  fuch 
as  are  fincere  ftudents  of  holinefs  :  I  would  not 
therefore  have  you  laying  weight,  either  on  ma- 
rly or  few's  being  juftified,  except  by  way  of 
motive,  but  on  the  way  that  ye  take  to  come  by 
the  end,  tho'  a  great  many  mo  were  faved  than 
will  be ;  if  ye  take  not  the  way  of  faith  and  ha- 
linefs  to  come  to  falvationj  ye  will  not  get  your 
felves  mrouded  in  the  croud,    but  tho'  there 
were  never  fo  few  damned,  ye  fhall  make  up  the 
number.     In  a  word,  it's  ground  of  encourage^ 
ment  to  a  poor  finner,  that  would  fain  be  jufti- 
fied  in  God's  own  way  ;     it  is  alfo  ground  of 
fhame  and  confufion  of  face  to  the  unbeliever, 
that  reftrains  the  benefit  of  Chrift's  parchafe, 
and  fhuts  himfelf  out,    when  grace  doth  make 
ufe  of  fuch  expreifions  to  bring  him  in  ;    and  it 
will  be  ground  of  conviction  to  all  that  have  fo 
wide  a  deor  opened  to  them,  and  do  not  ilrive 
R  r  2  w 


'305        ;                                             7/Wa*  53.  Verfe  11.                                             5^  $5# 

to  enter  in.    It  may  be  many  of  you  think  little  duced  to  be  in  earned  in  this  one  thing,  there 

of  this  now  ;  but  in  the  day  when  many  ihall  were  a  great  point  gained  on  the  hearers  of  the 

be  taken  into  the  kingdom  of  heaven,  and  others  Gofpel  *,  and  till  it  be  ferioufly  minded,  there  is 

ihut  out,  it  will  be  known  to  be  a  matter  of  the  nothing  that  we  can  do  in  religion,  that  will  b» 

greateft  concernment.    If  once  we  could  be  in-  to  any  purpofe. 

f 

SERMON    LVI. 

I&iah  53.  11. »  ■  -     By  his  knowledge  Jh all  my  righteous  Servant  \uftify  many >  &c. 


IT  is  a  great  matter  to  have  the  folid  impref- 
fion  of  Chrift's  ftrfwefs  on  our  fpirits,  and  to 
be  throughly  perfwaded  that  there  is  a  righte- 
oufnefs to  be  had  in  him  ;  yet  the  confolation  is 
not  full,  unlefs  there  be  a  clearnefs  in  the  way 
how  this  righteoufnefs  is  applied  and  come  by, 
and  a  kindly  yielding  to  follow  that  way  :  For, 
tho'  we  know  that  Chrift  died,  and  that  there  is 
a  righteoufnefs  purchafed,  yet  there  are  many 
that  are  never  juftified,  and  that  fhall  never  be 
faved  by  it  ;  and  therefore  it  would  not  be  fo 
much  to  know  that  there  is  fuch  a  thing,  if  he 
had  not  laid  down  a  way  how  we  may  be  parta- 
kers of  it ;  which  way  can  no  more  fail  and  mif- 
give,  than  Chrift's  righteoufnefs  can  :  and  thefe 
words  hold  out  the  way,  By  his  knowledge  fhall 
my  righteous  Servant  juftify  many;  that  is, 
Through  faith  in  Chrift  many  fhall  be  made 
righteous  ;  his  fatisfa&ion  lhall  be  accounted  the 
believers,whereby  it  ihall  come  to  pafs,that  they 
lhall  be  as  really  juftified,  as  if  they  had  born 
their  own  iniquities,  becaufe  his  bearing  of  them 
lhall  be  accounted  theirs. 

We  fpake,  1.  Of  this  general,  That  there  is 
fuch  a  thing  as  justification,  or  God's  abfolving 
of  a  finner,  who  by  his  own  iniquity  is  liable 
to  the  curfe.  2.  That  this  juftification  is  the 
proper  effect  of  Chrift's  death.  3.  From  the  ob- 
jects of  it;  That  they  are  many,  yet  not  all,who 
are  juftified,  many  being  put  as  a  mids  betwixt 
two  extremes,  neither  including  alt,  nor  only 
taking  in  a  very  few.  Having  put  by  thefe  more 
general  dvllrines,  we  would  now  (peak  a  little 
to  this  great  benefit  of  juftification,  in  reference 
to  the  particular  caufe  s  that  concur  to  the  at- 
taining of  it,  which  will  lead  us  to-a  more  di- 
stinct uptaking  of  it :  there  is  ground  for  them 
all  in  the  text ',  and  therefore  we  fhall  put  them 
together,  that  we  may  have  a  fhort  view  of  this 
^great  benefit  complexly. 

There  are  commonly  fix  daufes  afligned  to,  or 
made  neceifary  to  concur  in  juftification,  tho1 
we  know  not  well  how  to  exprefs  them,  fo  as 
ye  may  take  them  up,  becaufe  of  the  ignorance 
of  many  of  you.  1.  T^ere  is  the  efficient  caufe, 


and  that  is  God,  the  Party  that  doth  juftifie.  2. 
The  end,or final  caufe,and  that  is  his  own  glory. 
3.  The  meritorious  caufe,  or  that  which  pro- 
cures it,  or  the  ground  on  which  God  juftifies, 
and  that  is  Chrift's  merit.  4.  The  inward 
inftrumental  caufe,  by  which  we  get  a  title  to, 
and  an  intereft  in  Chrift's  merit,  and  that  is 
faith.  5.  The  formal  «aufe,  or  that  wherein: 
juftification  confifts,  and  ti:at  is  imputation  of 
Chrift's  righteoufnefs  to  the  finner  upon  his 
acceptation  of  it,  and  the  abfolving  of  the  fin- 
ner by  vertue  of  his  righteoufnefs.  6.  The  ex- 
ternal inftrumental  caufe,  and  that  is  the  word  of 
God,  by  which  this  juftification  is  revealed,and 
wherein  God  declares  and  paifes  the   fentence.. 

For the  fir  ft  ^  ye  would,  for  clearing  of  it,  re- 
member what  we  fpake  in  our  entring  on  this 
doctrine,  that  this  word  juftification  is  a  le- 
gal, forenfick,  or  judicial  word :  and  we  are 
to  conceive  of  God,  who  is  the  Party  offended, 
as  the  Judge  ;  and  of  the  finner  arraigned,  and 
brought  before  his  tribunal  to  be  judged,  as  a 
delinquent  :  the  law  gives  in  the  libel  or  indict- 
ment, founds  the  challenge  or  accufation  \  the 
finner's  confeience  and  actions  are  fo  many 
witneffes,  proving  the  breaking  of  the  law, 
and  him  to  be  obnoxious  to  the  curfe  on  that 
account.  In  this  we  fay  that  God  is  the  efficient 
xaufe,  and  fo  we  may  take  the  words,  By  his 
knowledge  fhall  my righteous  Servant  juftifiema* 
ny,  actively  and  efficiently  to  l-ooktoChrift,as  ha- 
ving this  power,  as  he  is  God  ;  which  is  proper 
to  God  alone,  as  is  clear,  Rom.  8.  34.  It  is  God 
that  juftifies.  1  Cor.  4.  4.  Tho'  I  know  nothing  by 
tny  felf,  yet  I  am  not  hereby  juftified,  but  he  that 
judge th  me  is  the  Lord  ;  And  this  is  a  reafon  of 
the  former,  to  wit,  that  no  other  can  absolve 
but  God,  the  Party  offended,  who  is  Judge. 

We  mark  it  for  this  practical  ufe,  which  the 
Apoftle  makes  of  it,  which  is  to  biduslaylefs 
weight  upon  others  thinking  well  of  us,  or  ab- 
folving us,and  on  our  owe  abfolving  our  felves; 
the  Lord  chargeth  fome  thus, Luke  16..1  «j.  Te  are 
they  which  \uftify  your  f elves  before m&fl>bu.tG?d 

knows 


Serm.   <>6>  J^tah  53. 

incrvsy  cur  hearts  :  JWwiIl  not  juflify  himfelf, 
for  that  is  God's  place  and  prerogative.  How 
inany  are  there,  who  take  another  perfon's  teili- 
mon'y  tor  God's,and  think,  that  fince  others  love, 
refpeft  and  commend  them,  they  are  in  a  good 
condition,  and  well  enough  ?  But,alas,  is  that 
perlbn  God  ?  Except  mens  tefumony  be  foun- 
ded on  the  grounds  that  are  held  forth  in  the 
word  [and  it  fo,  then  it's  God's  tellimony) 
it  will  not  do  the  bufinefs,  nor  avail  you  any 
thing  ;  except  there  be  a  fentence  of  a 
pronounced  and  pad  by  him,  their  I 
or  yours,will  be  recalled  ;  though  many  of  you 
do  not  down-right  profefs  this,yet  many  of  you 
practically  tall  into  it  :  always  remember  that 
it  is  God  that  juilifics,  and  that  his  absoluti- 
on is  different  from  mens,  and  from  your  own  ; 


Verfe  11.  307 

nitely  jufl,  gracious,  wife  and  holy,  in  the 
justification  ot  Tinners :  thefe  we  may  fee,  Rom-i* 
24,  25,  26.  Being  juflified  freely  by  bis  grace, 
tbr:  tag  .1 1  is  in  JefusCbrift  .there, 

jullice  and  grace  mine  clearly  ;  justification  is 
free,  yet  there  is  a  price  laid  down,  and  a  :atif- 
fa&ion  made  to  juilice ;  and  the  26.  -jfr.fhews  the 
end,  to  wit,  Tc  declare  bis  rigbteoufnefs*  that  bt 
might  be  )uj}>  and  the  juftifier  cftbem  rchcbeliev* 
in  fefus.  He  hath  indeed  tajcen  a  way,  how  to 
pardon  fin,  but  fo  as  it  is  through  a  redempti- 
on, or  by  the  exacting  of  a  price,  that  he  may 
be  feen  to  be  juil,who  will  not  pardon  fin  with- 
out a  fatisfaction  ;  jullice  kythes  in  this,  that 
Chrift  is  put  to  pay  a  great  price:  and  that  he 
may  be  feen  to  be  gracious,  he  hath  laid  dowa 
a  way,  how  the  price,  that  was  to  be  paid  by 


many  have  good  thoughts  ot  ycu.  and  fo  may  Chriil,  might  be  imputed  to,  or  reckoned  on 

ye  of  your  felves,  when  God  may  have  none.  the  account  of  the  guilty  finner,    and  that  he 

For  the  2d.  to  wit,  the  Final  caufe,  it  is  clear  might  thereby  be  absolved  :    And  thus  jullice 

here  alfo,  by  comparing  the  former  verfe  with  and  grace  may  kifs  each  other,  in  this  admirable 

the  word  going  before,  in  this  fame  verfe;  and  contrivance.  And  although  none  almoft  except 

ye  may  take  it  in  this  Obfer-jati:n,  That  the  glo-  Sccinians  deny  the  jullice  of  God,  in  the  jufli- 

ry  of  God,  and  of  the  Mediator,  is  the  end  that  iication  of  Tinners;  yet  as  they  do  do&rinally  in 

God  hath  before  him,  in  the  juflifying  of  fin-  fubilance  deny  it,  fo  many  of  us,  who  profefs  to 

ners ;  therefore  it  is  called  the  Lord's  pleafure.or  abhor  their  doctrine,  do  pra&ically  deny  it  alfo. 

delight,  and  the  Mediator's  fatisfacVcn;beca\ife  And  therefore,  as  the  if}.  Ufe  of  it',  let  me 

lie  hath  propofed  to  himfelf  therein  the  glory  Tpeak  a  little  to  unbelievers,  and  ask  you,  What 

of  his  grace  efpecially,    and  alfo  of  others  of  think  ye  will  become  of  you  ?    ye  muft  either 

his   attributes,  as  his  end,    and  fo  hath  a  kind  betake  your  felves  to  Chrill's  fatisfadtlon,  or  ye 

of  longing  defire  and  tbirft  after;  for  the  Lord,  muft  refolve  to  fatisfy^br  your  felves  :    Secure 

being  abfolutely  glorious,  cannot  but  love  his  hypocrites  think  of  nothing  but  ot  grace,    and 

own  glory  ;  and  being  the  infinitely  pure,  all-  that  God  will  always  be  gracious,  and  never 

fufficient  Good,  he  cannot  but  love  himfelf  and  furrer  themfelves  to-  think  of  the  oeoeffity  of  a 

his  own  glory  ;    and   therefore  for  attaining  of  fatisfa&ion  to  be  made  to  his  juftice  ;    and  thus 

this  end,   he  juftifies  andabfolves  poor  finners.  they  flight,  and  on  the  matter  deny  his  juflice, 

Now  Godis  glorified  here two'w  ays,   1.  He  gets  as  if  he  were  not  to  be  glorified  in  that  attri- 

the  glory  of  his  grace,that  is  exceedingly  magni-  bute,  as  well  as  in  his  grace  and  mercy  ;  wkere- 

fied  thereby,  as  is  clear,  Epb  1.5.  Having  pre-  as  there  is  no  other  way  to  declare  God  to  be  ju(t 

deflinatedus  te  the  ad:pti:n  of  children  by  Jefus  in  the  jollification  of  them  that  believe. but  this, 

€brifl  tc  himfelf.  according  to  the  g.;d  pUaftre  of  w  hich  brings  them  to  Chrill's  fatisfaction. 

bis  will,  to  the  praife  of  the  gl.ry  :f  bis  grace  :  Ufe  2.  It's  ground  of  notable  confolation,  and 


It's  the  Lord's  pleafure,  to  gloriry  his  grace  ; 
and  this  proves  to  be  the  glory  of  his  grace, 
when  a  finner  liable  to  wrath  is  fully  juilified, 
and  intitied  to  heaven.  2.He  gets  thereby  the 
glory  of  his  jullice*ar.d  rightecufnefs,  which 
takes  in  the  glorifying  of  God's  holinefs  and 
wifdom  :  He  is  feen  here  to  be  a  holy  God, 
who  will  needs  telliry  his  diilike  at  fin,  where- 


encouragement  to  a  poor  exercifed  foul.  6?n- 
fibleof  lin,  whereupon  to  expect,  juftification  ; 
It's  God's  end,in  jutlifyingfinners,  to  fet  out  the 
glory  of  his  grace  :  and  is  it  not  much, that  God 
mould  contrive  fuch  a  way  for  glorifying  of 
himfelf,  as  mould  carry  along  with  it  good  to 
us, yea  fuch  a  way  as  ihould  refolve  in  cur  good, 
which  comes  in  as  a  fubordinate  end.  to  the  g 


ever  it  is  ;  a  jull  God,  that  will  needs  punifhit;  fying  of  his  grace,  as  the  ultimate  encr  m  v  net 

a  gracious  God,  that  will  pardon  ;    and  fuch  a  this  be  an  encouragement  to  tb.ru,  to  le.-k  iftei 

wife  God,  as   finds  out  the. way,  how  both  to  jutlification  on  thefc  terms,  ar 
punifh  and  pardon,  without  any  the  leaft  im-         Ufe  $.  Itihews,  That  as  many  as  fubmit  not^ 

putation,  either  to  his  juftice,  or  to  his  mercy  to  the  way  ot  this  righteoufoefs,  and  of  jufti— - 
and  grace  *,   and  fo  he.  Qievta  himfelf  to  be  infi-  fccationi 


3os  ,    V&&  iv 

fication  bygrace,are  thwarting  with  God's  end  •, 
they  let  themfelves  to  hinder  and  obftruft  it, 
even  that  he  ihould  not  be  gloxified  in  his 
juftice  and  mercy  :  they  do  what  they  can,  that 
God  Ihould  neither  be  jail  nor  gracious  j  but 
he  (hall  be  juil  in  condemning  them,  whether 
they  will  or  not :  though  he  be  not  glorified 
in  his  grace,  as  to  them,  they  fetting  them- 
felves, what  tiny  can,  to  let  it;  ye  in  his  ju- 
ftice he  fhall  moll  certainly  be  glorified.  O 
that  men  and  women  believed  ho.v  deep  their 
guilt  draws,  who  are  ftanding  in  the  way  of 
the  glorifying  of  God's  grace  !  it  will  be  found, 
in  fome  refpe&,  to  draw  deeper  than  the  guilt 
of  thefe  abominable  fins  of  adultery  and  mur- 
der, in  the  day  of  the  Lord :  and  yet  many  of 
you  will  be  found  to  have  done  this,  and  to 
have  come  fhort  of  righteoufnefs. 

For.  the  id,  that  is  the  merior'r.us  caufe  :  take 
it  in  this  Doctrine,  That  the  meritorious  caufe, 
that.procures  our  juftification,  and  with  rtfpett 
to  which  God  juftifies  a  firmer,  is  the  alone 
merit  and  fat  is fa ttion~of Chrift  Jefus.  And  this 
arifes  from  the  text,  on  thefe  two  confederati- 
ons,.^. Becaufe  this  j unification  is  bid  down, 
as  an  effect  of  Chrift's  foul-travel,  and  Tuffering  : 
if  justification  be  the  proper  and  immediate  ef- 
fect of  Chrift's  fufferings,  then  his  foul-fufferings 
muft  be  the  meritorious  caufe  of  it,  we  cannot 
imagine  another :  He  purpofeth,  by  his  Of- 
ferings for  the  deft,  |^at  they  fhall  by  his 
knowledge  be  juftified;  therefore  they  mull  be 
"abfolved,  and  juftified,  by  his  inter pofing  to 
take  on  our  debt,  and  lb  his  fufferings  muft  be 
the  procuring  caufe  of  it.  The  2d  confiderati- 
on  is  taken  from  the  words  following,  He  fhall 
juftifie  many,  for  he  jball  bear  their  iniquities : 
if  Chriil's  bearing  of  our  iniquities  be  the 
ground  of  our  juftification,  or  that  by  which  it 
is  procured,  then  his  Sufferings  muft  be  the  me- 
ritorious caufe  of  our  juftihC4Uion,or  that  on  ac- 
count whereof  we  are  juftified  ;  becaufe  his 
bearing  of  our  iniquities  can  no  other  ways  be 
the  caufe  of  our  juftification,  but  by  his  inter- 
pofing  to  merit  the  fame  to  us  by  his  fuflferings. 
Would  ye  know,  as  if  the  prophet  had  faid, 
how  Chrift's  fufferings  fhall  be  the  caufe  of  our 
juftification?  here  it  is,  he  fhall  bear  our  iniqui- 
ties ,  and  therefore  our  juftification  flows  there- 
from :  the  Lord,  by  the  prophet,  hath  fo  knit 
thefe  two  together,  that  his  fufferings  both  go 
before,  and  are  fubjoyned  to  his  juftifying  of 
many,  that  it  may  be  put  out  of  queftion, 
that  the  Mediator's  fuflferings  is  the  alone 
meritorious  caufe  of  his  pronouncing  the 
fentence   of    juftification,    and   of    accepting 


Verfe  11.  Sertn,  J&. 

and _ accounting    us  as   righteous  before  him. 

This  is  not  in  fo  many  words  profefledly  con- 
troverted, or  denied  by  the  .Papifts,  with 
whom  we  here  deal:  for  they  grant,  that  Chrilt 
by  his  fufferings  procures  grace,  aod  God's  ac- 
ceptation of  our  good  works,  in  fo  far  as  they 
are  rewarded  beyond  their  condignity  :  but,  to 
make  the  difference  betwixt  them  and  us  the 
more  clear,  we  (hall  put  in  feur'words  in  the. 
docfrine,and  fpeak  a  little  to  them  ;  we  fay  then, 
that  Chrift's  fatisfa&ion  is  not  only  the  meri- 
torious caufe  of  juftification,  but  alio,  1.  It  is 
the  neareft  and  moft  immediate  caufe.  2.  The 
alone  meritorious  caufe.  3.  The  meritorious 
caufe,  as  contradiftiguilhed  from,  and  oppo- 
(cd  to  our  works,  and  inherent  righteoufnefs. 
4.  It  is  the  meritorious  caufe,as  inherent  in  him, 
and  as  imputed  to  us.  Thefe  four  are  clear  in  the 
text,  and  may  very  well  be  put  in  the  dodlrine. 

i//,Then  we  fiy,it's  not  only  the  meritorious 
caufe,but  the  next  immediate  caufe, caufa propin* 
qua  (as  we  ufe  to  fpeak  in  fchools)  of  our  juitifi- 
cation;  fo  that  if  it  be  asked,What  is  the  caule  or 
ground  on  which  God  abfolves  a  (inner,  or  the 
next  immediate  thing,  that  he  hath  a  refpedf  to 
in  his  juftifying  of  him  ?  It's  Chrift's  merit,  his 
foul-travel  and  fuffering  :  Papifts  deny  this, 
and  make  the  next  immediate  caufe  to  be  the 
grace  tnfufed  in  us,  that  which  is  called,  gratia 
gratumfaciens  :  but  if  ye  ask  the  prophet,  what 
is  the  ground,  I  mean  the  next  immediate  cauf5, 
on  which  juftification  is  derived  to  many  ?  he 
t'eHs  us, that  it  is  not  the  inherent  righteoufnefs  of 
thefe  who  are  juftifu  d,but  that  it's  Chrift's/:  ul- 
travel,  and  his  bearing  of  cur  iniquities  :  hence, 
1  Cor. I-  30-  Chrift  is  called  our  righteoufnefs, 
He  is  (faith  the  apoftle)  made  of  God  unto  us, 
voifdom,  righteoufnefs,  &c.  Not  only  by  Chrift 
have  we  a  righteoufnefs,  that  makes  us  accep- 
table to  God,  but  his  righteoufnefs  is  ours,  and 
God's  refpecting  of  us,  in,  or  through  it,  ma- 
king us  acceptable. 

2dly,  Not  only  is  his  righteoufnefs  the  meri- 
torious caufe,  but  it's  the  only  meritorious,  or 
the  alone  meritorious  caufe  ;  and  herein  Papifts 
and  we  differ  :  They  grant,  that  Chrift's  latif- 
fa&ion  is  the  meritorious  caufe  ;  but  remotely- 
only,  as  it  procures  inward  or  inherent  grace, 
by  which  we  merit;  but  they  will  not  have 
it  to  be  the  only  meritorious  caufe,  but  will 
needs  have  our  own  works  to  merit  alio,  and 
that  properly  ;  whereas  the  prophet  fpeaks  of 
juftification,  as  the  effect  of  Chrift's  foul -tra- 
vel only  :  and  if  fo,  then  there  can  be  no 
other  thin2  admitted,  for  there  cannot  be 
0  two 


Serm.  <J6.  •  *f **<**>  53- 

'  two  focial  or  joint  meritorious  caufes  ;  there- 
fore throughout  the  fcripture,  when  the  me- 
rit of  juftification  is  attributed  to  Chrift,  it 
excludes  all  other  things,  and  is  oppofed  to  our 
own  works  ;  which  is  the  Third  thing. 

^dlj,  Then  we  fay.  That  ChriuVs  righteouf- 
nefs is  the  meritorious  caufe  of  our  juitificati- 
on,  as  contradiftinguiihed  from,  and  oppofed 
to  our  own  inherent  righteoufnefs,  or  works  ; 
and  herein  alfo  Papifls  and  we  differ  :  they 
grant  indeed  a  meritorious  influence  to  Chrift's 
righteoufnefs;  but  that  is  (fay  they)  as  it  makes 
our  own  righteoufnefs  meritorious,  not  as  con- 
tradiftinguifhed  from,  and  oppofed  to  our  own 
righteoufnefs,  but  as  having  influence  on  it. 
Now  thefe  are  dire&ly  oppofed  in  fcripture  ; 
Ifliall  only  name  that  one  clear  place,  Phil.  3. 
9.  That  J  may  be  found  in  him,  not  having  mine 
own  righteoufnefs,  which  is  of  the  law,  but  that 
which  is  by  the  faith  oj'Cbrifl  \  where  Paul  is  con- 
futing, and  refolving  what  he  will  take  himfelf 
to,  as  his  defence  at  the  bar  of  God  ;  we  fee, 
1.  That  it  is  his  fcope  and  defign,  that,  in  the 
day  of  judgment,  he  may  be  found  in  fuch  a 
ca'e  and  pofture,  that  he  may  be  able  to  abide 
the  trial.  And  2.  That  he  fpeaks  of  Two  righ- 
teoufnefles,  the  One  is  his  own,  that  is  the  inhe- 
rent grace  which  he  hath  gotten,  and  the  works 
which  he  hath  done  ;  the  Other  is  the  righ- 
teoufnefs of  Chrift  without  him,  which  is  by 
faith  ;  Now,  when  he  lays  his  reckoning,  he 
is  fo  far  from  joining  thele  two  together,  as 
con-caufes,  or  focial  caufes  of  his  juftification, 
that  he  oppofes  them;That  I  may  be  found  in  hims 
not  having  mine  cwnrighteoufnefs\  in  him,  with- 
out my  o'wn,or.»^  having  my  cwn^&cc.  in  him,as 
having  given  up  with,  denied  and  renounced 
my  own  righteoufnefs :  He  will  not  admit  of 
that, on  any  terms,  ia  lefs  or  in  more;  fo  clear- 
ly doth  he,  as  to  his  juftification  before  God, 
feclude  his  own  righteoufnefs,  and  betake,  him- 
felf to  Chrift's  righteoufnefs  alone,  as  contra- 
diftinguifhed  to  his  own. 

AthJy,  We  fay,That  Chrift's  righteoufnefs,as 
it  is  in  him,  and  imputed  to  us,  or  made  ours 
by  imputation,  is  the  alone  meritorious  caufe 
of  our  juftification  and  fdvation  ;  fo  as  that 
which  he  hath  purchafed  is  reckoned  and  ac- 
counted the  finner's,  as  if  it  were  his  own  in- 
herently and  perfonally  :  This  I  alfo  gither  from 
the  words, i?y  his  knowledge Jhall my  righteous  fer- 
vantjuflify  many  f  r  he  Jhall  bear  their  iniquities', 
Would  ye  know,  as  if  the  prophet  had  faid, 
how  Chrift  is  the  meritorious  caufe  of  justifi- 
cation ?  Thus  it  is,  becaufe  he  fhall  bear  their 
iniquities  ;  if  he  hath  taken  on  the  burden  of 


Verfe  1 1.  309 

their  fins,  and  had  their  fins  imputed  to  him, 
then  it  will  follow  by  proportion,  that  they 
are  juftified  by  the  imputation  of  his  righte- 
oufnefs to  them.  And  there  is  nothing  that  the 
fcripture  doth  more  inculcate  than  this,  that  we 
are  juitifled  by  the  righteoufnefs  of  Chrift, 
without  us,  and  imputed  to  us,  or  reckoned 
ours;  we  by  faith  laying  hold  upon  it,  and  God's 
accepting  of  it- for  us<>  makes  it  become  ours  ; 
and  yet  there  is 'nothing  that  we  do  more 
pra&ically  err  in,  and  which  Papifls  do  more 
fcorn  and  flout  at,  wholly  enervating  the  way 
and  contrivance  of  grace,  by  excluding  and 
Ihouldering  out  the  righteoufnefs  of  Chrift,  cal- 
ling itjin  derifion,  a.putative,or  meerly  fancied, 
and  imaginary  righteoufnefs.  (as  if  there  were 
no  reality  in  it)  and  by  bringing  in,  and  efta- 
blilhing  their  own  righteoufnefs  ;  though  it  be 
very  clear  from  this,  and  many  ether  Scriptures, 
that  Chrift's  righteournLfs  muft  be  ours  by  im- 
putation, becaufe  he  bare  our  iniquities  :  He 
became  our  righteoufnefs,  by  paying  of  our 
debt,  as  our  Cautioner,  and  no  other  ways  ; 
the  fcripture  never  fpeaks  of  his  being  our  righ- 
teoufnefs, by  procuring  ability  to  us  to  pay 
our  own  debt. 

I  fhall  clear  this  qth  Branch  a  little  further, 
becaufe  it  will  ferve  to  clear  the  reft,  that  is, 
That  ChriiVs  righteoufnefs,  as  it  is  in  him,  and 
imputed  to  us,  is  the  only  meritorious  caufe  of 
our  juftification  ;  and  if  we  confider,  27r/?, The 
way  of  juftiheation   that  is  ufed  among  men, 
this  will  be  the  more  plain  ;  There  being  two 
covenants,  by  the  one  of  which  life  was  once 
attainable,  and  by  the  other  of  which  it  is  now 
attainable;  1.  The  covenant  of  works,  which 
abfolves  a  man  thit  never  brake  it,  which  is,  as- 
when  one  among  men,  or  before  mens  court,  is 
declared  to  be  tree,  becaufe  he  was  never  ow- 
ing the  debt.     2.  The  covenant  of  grace,  that 
provides  a  Cautioner  to  pay  the  finner's  debt, 
upon  whofe   payment  thereof,  bad  reccurfe  to 
by  faith,  there  is  accefs  in  law  to   the  finner 
to  call  for  abiblution  :   Even  as  it  is  in   mens 
courts,  though  the  principal  debitor  hath   no- 
thing to  pay,  yet  if  the  cautioner  pay  the  debt, 
it  is  the  principal  debitor's  clearing  •,    and  if  he 
fhouldbe  again  charged  to  pay  the  debt,  his  im~- 
mediate  defence  would  be,    that  the  cautioner 
had  paid  it  already  ;    So  is  it  here,  the  Lord- 
hath  borrowed,  and  made  ufe  of  this  way,  that1 
is  ufrd  among  men,  to  make  the  myftery  of  ju-- 
ft ification, which  paifeth  in  the  court  rf  God,t he- 
more  clear  to  us:  it  is  as  if  one  fhould  alledge,that- 
fuch  a  perfenis  owing ib  much^and  he  ibouid  fay, 


3  *°  Ifaiab.    $3* 

I  cannot  be  charged  with  it,  and  upon  what 
ground  ?  no,  becaufe  lam  not  owing  the  debt ,b at 
becaufe  fuch  a  one  has  paid  it  for  me ;  fo  fays  the 
Apoftle,  Rom,  8.  34.  Who  jhalllay  any  thing  to 
the  charge  of  God's  cleft?  it  is  God  that  jujiipth, 
mho  fball  condemn  ?  it  is  Chrift  that  died,  &c. 
The  defence  propoied  before  the  tribunal  oF 
God,  is  Chrift  dying,  and  that  is  as  much  as  he 
hath  paid  the  price,  or  debt  •,  who  then  can 
charge  it  on  the  principal  debitor  ?  And  the 
frame  and  contexture  o\'  the  words  fhews,  that 
it  is  a  judicial  procedure  ;  for  they  fuppofe  a 
charge  or  libel,  and  a  fentence ;  and  the  meri- 
torious caufe  of  the  fentence  of  abfolution  isjhat 
Chrift  hath  died. 

idly,  If  we  confider  the  nature  of  the  two  co- 
venants,- and  compare  them  together,  it  will  be 
clear,  the  Papifts  confound  the  two  covenants  ; 
for  works  to  them  is  the  condition  of  both  co- 
venants, making  ufeof  that  place,  Matth.  19. 17, 
1\,Keep  the  commands)  if  thou  wilt  be  per fell, fell 
all  thou  haft,  and  give  to  the  poor  ;  quite  con- 
trary to  the  fcope  of  it :  For  therein  Chrift  is 
putting  the  man  to  a  thing  impoifibleto  himfelf, 
to  bring  him  to  fee  the  neceflity  oi  a  Mediator, 
anddifcover  his  unfoundnefs,  when  he  will  not 
forgo  his  great  pofTefTions  for  him :  But  the  fcrip- 
ture  doth  clearly  difference  the  covenant  of 
grace,  and  the  covenant  of  works,  that  they 
are  oppofed  ;  for  the  covenant  of  works  faith, 
Do  this  and  live  ;  and  the  covenant  of  grace 
faith,  Jfthoujhalt  believe  with  thy  heart  in  the 
Xord  Je fm, and  confefswith  thy  mouth, thou  Jhalt 
be  fayed:  and  therefore  the  account  of  one's  be- 
ing juftified  in  the  covenant  of  grace,  muft  be 
different  from  the  account  whereon  one  is  jufti- 
fied in  the  covenant  of  works,  otherways  they 
could  not  \>e  oppofite  ;  the  covenant  of  works 
refpe&s  the  inherent  righteoufnefs,  as  the  con- 
dition ;  the  covenant  of  grace  refpe&s  faith, 
taking  hold  of  the  righteoufnefs  of  Chrift ;  and 
therefore  his  righteoufnefs  muft  juftify,  as 
being  in  him  without  us,  and  as  imputed  to  us: 
it  cannot  be  our -righteoufnefs  within,  that  ju- 
ilifies  ;  for  fo,  it  Should  be  the  fame  with  the 
covenant  of  works  ;  for  though  Chrift  did  pro- 
cure inherent  righteoufnefs  to  us,  it  makes  no 
difference  in  the  condition  it  felf,whichis  works. 

3dly,  It  will  be  clear,  if  we  confider  how  the 
fcripture  fpeaks  of  Chrift's  righteoufnefs  be- 
coming ours,  even  as  our  fins  became  Chrift's, 
a-nd  was  the  caufe  (if  we  may  fo  (peak)  of  his 
condemnation;  that  is,  as  he  became  liable  to 
the  curfe,  that  as  he  flood  a  legal  Perfon  in  our 
room,  he  became  guilty,  and  liable  to  ihc 
payment  of  our  debt ;    for  otherways  it  is  a- 


yerfe  *<•  Scrm.  <6. 

bomination  once  to  fpeak  of  his  condemnati- 
on ;  and  if  his  righteoufnefs  become  ours,  as 
our  fin  became  his,  then  certainly  his  righte- 
oufnefs is  the  caufe  of  our  juftification,  as  it  is 
in  him  inherently,  and  in  us  by  imputation 
only.  Theblafphemy  of  Antinomians  is  moft  de- 
tcilable  and  not  at  all  pleaded  for,  even  by  Pa- 
pifts) and  therefore  weftand  not  on  it  here.  Now 
our  fin  became  Chrift's  by  imputation,  there- 
fore his  righteoufnefs  muft  be  ours  the  fame 
way  .-  If  it  then  were  asked,  How  we  are  jufti- 
fied ?  The  text  anfwers,  He  Jhall  jxftify  many, 
becaufe  he  foall  bear  their  iniquities:  the  prophet 
makes  his  fufferings  to  be  the  antecedent, 
whereof  our  juftification  is  the  confequent;  for 
his  bearing  of  our  iniquities  is  given  as  a  reafon 
of  our  juftification;  this  is  alio  clear,  2Cor.  5.  ult. 
He  was  made  fin  for  us. who  knew  no  fmjbat  we 
might  be  made  the  righteoufnefs  ofGodinhim:  in 
which  words  the  Spirit  of  the  Lord  doth  (o  ex- 
plain, bound  and  inculcate  this,  that  there  can 
be  no^  rational  exception  againft  it,  nor  evafion 
from  it ;  He  was  made  fin,  that  is,  a  fin-offering, 
or  an  offering  for  our  fin,  though  there  was 
no  guile  found  in  his  mouth ;  though  he  had 
no  fin,  neither  vw*s  capable  of  fin,  yet  he  was 
made  a  facrifice  for  our  fin  j  as£?  was  made  fin, 
fo  are  we  made  the  right ecufnefs  of  God  in  him.  If 
any  fhould  ask,  Vv  hat  is  it  to  be  made  righteous? 
the  A  poftle  anfwers,  Even  as  Chrift  was  made 
fin,  the  fame  way  are  we  made  righteous  ;  and 
that  is,  by  imputation  of  Chrift's  righteoufnefs  to 
us,  and  not  by  our  own  merit;  we  have  no  more 
merit  than  he  had  fin  :  But  as  he  was  account- 
ed to  be  the  finner,  though  free  of  fin  in  his 
own  perfon  ;  fo  a  believing  finner  is  account- 
ed righteous,  though  without  any  merit  in  him- 
felf, becaufe  God  hath  ingaged  in  his  cove- 
nant, to  make  Chrift's  righteoufnefs  forthcom- 
ing to  the  believer :  Though  that  were  enough, 
yet  the  Spirit  of  the  Lord  addeth  a  further 
Word,  in  him,  to  anfwer  that  queftion,  Whether 
Chrift  hath  procured  inherent  holinefs  to  us, 
that  thereby  we  may  be  juftified  ?  No,faith  he, 
that  is  not  the  way ;  our  righteoufnefs  is  in  him, 
and  not  inherent  in  us  :  even  as  the  fin  imputed 
to  Chrift  is  inherently  in  us ;  fo  the  righteouf- 
nefs, whereby  we  are  juftified,  is  inherently  in 
him. 

A-thly,  It  may  be  clear  from  this,  that  frequent 
ly  it  is  called  a  righteoufnefs  that  is  attained 
by  faith,  and  that  it  is  oppofed  to  our  own 
righteoufnefs  and  working  ;  now  it  cannot  be 
conceived,  how  we  can  get  a  righteoufnefs  by 
faith,    but  by  pleading  that  his  righteoufnefs 

may 


Serm.  $6.  T/aiab   J*    Verfe  it.  ^09 

may  be  imputed  untous,flow.3.22.  It  is  called  the  which  can  be  no  other  but  the  righteoufnefs  of 
rlghtecufnefs  which  is  by  faith,  and  v.  25.  Whm     Chrift. 

God  hath  fet  forth  for  a  propitiation  through  faith  v  tfblyjt  is  clear  from  the  plain  and  dircft  ex- 
in  his  'blood;  and  cbap.$.  v.^.  To  himtba't  worketh  prefiions  of  fcripture  to  this  purpofe  ;  take  but 
not, but  believeth  on  him  that  juftifieththe  itngod-  thefe  few,  as  Rom.  4.  3.  and  22.  compared  with 
ly,  his  faith  is  counted  for  righteoufnefs  :  Faith  Gen.  i^'.6.  Abraham  believed  God,  and  it  was 
taking  hold  of  his  righteoufnefs  offered  to'  Tin-  counted  to  him  for  righteoufnefs;  he'hadthe  pro- 
ners  in  the  gofpel,c;his  righteoufnefs  fo  taken  mife  of  Chrift  to  come,and  received  and  refted  ort 
hold  of,  'becomes  a  "propitiation  to  pacify  God  it ;  it  was'not  his  faith;  but  the  promifcof  the 
towards  the  Tinner,  as  if  he  had  fatisfied  in  his  'Mejfiah  refted  on  by  faith,- that  was  imputed  to 
own  perfon :  Even  as  if  a  company  of  men  had  him  for  iightebufnefs ;  and  v.  6.  Even  as  David 
been  out  in  rebellion,  and  a  proclamation  of  defcribetbfke ■blefjednefs  of the  mantowbemCod 
pardon  comes  forth  from  the  King,:  becaufe  he  '  impfiteth  right  er.ufnef smith  out  works  ;  It  is  not, 
is  fatisfied  by  a  great  friend,  who  hath  paid  their  Bleffed  is  the  man  who  is  holy(thoughfuoha  man 
ranfom  :  Which  proclamation  of  pardon  runs  on  «  ferioufly  ftudying  to  be  holy,  albeit  not  in  or- 
thefe  tefms,  Whoever  will  lay  down  arms,  and  ^der  to  his  Juftification  thereby)  but  bleffed  is  he 
come  in,and  accept  of  the  King's  pardon,  that  is  '  to  whom  righteoufnefs  is  imputed  without  works  ^ 
procured,  and  made  offer  of,  fhall  be  acquitted    and  he  confirms  it  from  'P fat.  32. r Bleffed  is  he 

'  of  the  guilt  of  rebellion,  and  received  into  favour;  *  rohofe  tranfgrbjfion  is f )r given, and  who fe  finis  co- 
who,  whenever  they  are  challenged,  will  plead  vcred;blejjed  is  the  man  to  whom  the  Lord  impu- 
their  abfolution  on  that  friend's  procurement,and  tetb  not  iniquity.  'Bleifed  is  the  man  to  whom  the 
offered  on  fuch  terms  in  the  proclamation :  Now  ;  Lord  imputes  righteoufnefs,tho'  he  haveit  not  in 
fuppofe(as  I  hinted  before,not  long  ago)thatwhen  himfelf,  and  to  whom  he  imputes  not  fin,though 
thele  rebels  have  yielded  themfelves,  andaccep-  fhe  haveit  in  himfelf ;  fo,  2  Cor.  $.19.  God  was  in 
ted  of  the  terms,  if  any  of  them  fhould  be  cal-  v  Chrift  reconciling  the  world  unto  himfelf  not  im- 
led  to  anfwer  at  the  bar,  or  the  King's  bench,  as  puting  their  trefpajjes  unto  them.  Jefus  Chrift  it 
being  challenged  for  his  rebellion*;  his  anfwer  the  Reconciler  ofthe  world  to  God  by  his  own 
and  defence  would  be,  That  fuch  a  proclamati-  merit ;  being  Gcfd  and  Man  in  one  Perfon  the 
on  was  made  to  us,  and  I  laid  down  my  arms,  efficacy  of  his  furferings'  reconciled  the  world 
and  accepted  of  the  pardon  ;  this*  in  juftice'  of  the  elecf :  and  how  is  this  purchafed  reconci- 
would  be  admitted,  arid  /fuftalned  as  Relevant,  liation  applied  ?  By  not  imputing  their  trefpaf- 
becaufe  that  proturement  or  proctfred  pardon  '  ferunto  them.    That  which  here  is  called  jufti- 

'  becomes  the  perfon's,  according  to  the  terrhs  of  fi 'cation,  is  there  Called  not  imputing  oftranfgref- 
the  proclamation :  It  is  even  Co  here,  we  are  re-  grejjion,  through  that  righteoufnefs  which  Chrift 
bels  to  God,  Chrift  Jefus  fteps  in,  as  the  great  hath  purchafed,  or  through  offering  up  of  him- 
Friend  of  finners,and  fatisfied  juftice;  and  there-  felf  a  facrifice  to  God,  to  fatisfy  his  juftice. 
upon  the  proclamation  comes  out,as  itis,A3si.2»  6thly,  We  might  fay,  That  this  way  of  juftifi- 
38,  39/  Be  it  known  uhtoyou,'men  and  brethren^  cation,through  the  imputation  of  Chrift's  righ- 
that  through  this  Man  is  preached  unto  you  the  teoufnefs,  ought  to  be  admitted  according  to 
forgivenefs  of  fins ;  and  by  him  all  that  believe  are  Tdpifls  own  grounds ;  For,  1.  they  grant  that 
juftified  from  all  things,  from  which  ye  could  not  young  children,' who  cannot  merit,  are  juftifi- 
be  juftified  by  the  law  of  Mofes  ;  When  thefinner  ed  and  admitted  to  glory  *by'  Chrift's  merit,  as 
is  arraigned  before  the  tribunal  o^  God,  he  hath  the  immediate  and  proxime  caufe  of  their  jufti- 
two  afts  -of  his  faith  ;  one  that  fubmits  to  fication;  and  why  not  alfo  of  thofe  that  are  at 
God,  and  to  his  way  of  ahfolving  finners,  and  age  ?  Is  he  not  the  common  caufe  ?  what  abfur- 
another  that  pleads  for  abfolution,  '  not  on  the  dity  is  in  the  one  more  than  in  the  other  !  Is  not 
terms  of  his  own  innocency, 'but  on  the  terms  "Jthe  justification  of  both  alike  Free?  Though 
on  which  Chrift's  fatisfa&ion  is  made  offer  to  there  be  difference  in  the  manner  of  application, 
him  ;  and  fo  faith  juftifies.  as  it  takes  hold  of  yet  in  the  meritorious  Caufe  there  is  no'  Siffe- 
the  meritorious  caufe,  and  builds  its  defence  rence  ;  and  feeing  to  children,  ChrtfHs  the  me- 
at God's  bar,  on  Chrift's  righteoufnefs  alone;  ritorious  caufe  of  their  juftification,  why  not 
it  is  the  procurement  of  the  Mediator  that  it  -alfo  to  thefe  come  to  age  ?  2.  They  will  grant 
pleads  upon,  and  in  this  fenfe  the  imputed  an  imputation  of  the  righteoufnefs  and  merits 
righteoufnefs  of  Chrift,  and  the  righteoufnefs  of  other  faints  to  them  that  want  tf  their  own, 
of  faith,  are  one  and  the  fame,  becaufe  faith  ;as  to  the  removal  of  temporal  plague:-,  and  the 
takes  hold  of  the  righteoufnefs  without  us,  "S  f  •  taking 


310  IJalah  ^3. 

taking  them  out  of  purgatory  ;and  if  the>  grant 
that  there  may  be  an  imputation  of  the  merits 
of  faints,  why  deny  they  the  imputation  of  the 
merits  of  Chrift,  as  to  the  removal  of  eternal 
wrath  ?  Is  there  any  probability,  that  there  can 
be  any  imputation  of  the  one,  and  not  an  impu- 
tation of  the  other  ?  3.  They  allow  an  imputa- 
tion of  Chrift's  merits,  as  to  the  procuring  of 
the  iii  ft  grace,  without  all  faith  apprehending 
lum  ;  and  if,  by  their  own  do&rine,  it  be  not 
abfurd  to  fpeak  of  Chrift's  merit,  as  to  the  infu- 
fing  of  grace  at  firft,  why  fhall  it  be  thought  ab- 
furd to  fpeak  of  Chrift's  merit,  as  to  the  procu- 
ring of  glory  ?  4.  They  grant,  that  there  is  an 
imputation  of'ChrirFs  righteoufnefs,  as  to  the 
procuring  of  glory,  in  a  higher  degree  (though 
they  fay,  that  it  is  a  far  better  life,  which  comes 
by  our  own  works)  and  why  not,  as  to  the  procu- 
ring of  glory  in  a  lower  degree,  yea,  both  o  grace 
andglory,and  of  every  good  thing?  We  have  in- 
lifted  on  this  the  more,  1.  Becaufe  it's  the  main 
foundation  of  our  faith,  and  the  end  of  it,  and  the 
great  fcope  of  the  gofpel.  2.  Becaufe  there  are  fo 
many  miftakes  about  this,and  a  grofs  miftake  in 
this  is  remedilefs,whenwecomebeforeGod.Even 
before  the  tribunal  of  men,  if  we  make  a  wrong 
defenee,  it  hazards  our  caufe  ;  fo  is  it  here,  for 
to  have  a  hiding-place  in  Chrift»  and  under  the 
covert  of  his  righteoufnefs,  is  our  only  de- 
fence before  the  dreadful  tribunal  of  God.  3. 
Becaufe  it  ferves  much  to  clear  this  truth ;  for 
we  would  have  you  knowing,  that  it  is  not  e- 
nough  to  fpeak  of  Chrift's  merit,  as  the  caufe 
of  our  friendship  with  God ;  aPapiJi  will  do  that, 
who  yet  leaneth  not  to  Chrift's  merits  alone,  but 
to  his  own,  at  leaft  in  part,  and  in  conjunction 
with  Chrift's  ;  and  therefore  we  would  now  and 
then  fpeak  of  this,  becaufe  there  is  fuch  horrible 
ignorance  of  it,thougha  fundamental  truth. How 
many  gay  honeft  folks  (as  they  are  called  and  ac- 
counted) are  there  among  us,  that  cannot  tell 
how  they,  came  to  be  juftified,  or  what  is  the 
ground  which  they  have  to  reft  on,if  they  were 

toina  to  die  ?  Ts  it  not  abfurd,  that  men  fhould 
e  called  Proteflants,  and  live  fo  long  under  the 
clear  light  of  the  gofpel,  and  yet  be  ignorant  ©f 
dus  main  point  of  the  proteftant  religion  f 

Therefore,  i.Make  this  Ufe  of  it,  to  inform 
your  felves  in  the  caufes  of  your  juftification, 
and  to  turn  them  over  into  queftions  and  an- 
fwers  to  your  fely.es ;  fo  that  if  ye  ask,  what  is  the 
efficient  caufe  of  juftification?  It's  God  the  Party 
offended.  What  is  the  final  caufe  of  itP  It  is  his 
glory.  What  isths  meritorious  caufe?It'sChrift's. 
anejrit^or  his  righteoufnefs  imputed,  to  us*  What 


Verfe  I*-  'Serm.  t$fr 

is  the  inward  inftrumental  caufe  ?  It's  faith 
&c.  according  to  the  folid  anfwer  given  in  ourCa- 
techiim,  to  that  queftion,  What  is  juftification  ? 
It  is  an  att  of  God? s  free  grace,  wherein  be  par* 
donetbaU  our  fins,  and  accepteth  us  as  righteous 
in  bis  fight,  only  fir  the  righteoufnefs  ofCbrifl  im- 
puted to  us  and  received  by  faith  alone;  where  the, 
efficient  caufe  is  God's  free  grace,  Chrift's  righ- 
teoufnefs the  only  meritorious  caufe,  and  the  on- 
ly inward  inftrumental  caufe,  faith  alone  ;  the 
formal  caufe,  God's  pardoning  our  fin,  and  ac- 
cepting of  us  as  righteous  :  Remember  well, 
that  it  is  not  Chrift's  righteoufnefs,  as  having  a 
merit  in  it,  to  procure  inherent  righteoufnefs, 
but  as  it  is  imputed  unto  us,and  accounted  ours,- 
that  juftiiies  us  ;  thus  ye  will  remember  the 
difference  betwixt  Chrift's  righteoufnefs  and  our 
own.And  as  for  the  externalinftrumental  caufe,ic 
is  holden  out.in  thefe  words  of  our  Catechiirn  in 
the  defcription  of  faith,  as  be  is  offered  to  us  in 
thegcfpel :  all  thefe  caufes  muft  in  ordinary  dif- 
penfation  concur  to  our  juftification,  and  the  par* 
doning  of  our  fins. 

The  2d  Ufe  ferves  to  teach  us  to  be  on  our  • 
guard  againft  the  Vopifja  error  of  juftification  by 
works  :  though  we  are  here  mercifully  keepea 
free,  yet  the  land  is  tempted  in  feveral  corners 
of  it,  to  ihuifle  by  Chrift's  righteoufnefs,  and  to 
bring  in  mens  own  righteoufnefs  or  Aolinefs,  as 
the  ground  of  their  acceptation  before  God  ; 
There  are  fome  fpottings  of  it  within  a  few 
miles  to  this  place  \  and  fince  this  error  draws 
fouls  away  from  that  which  is  therr  right  and 
only  defence  before  .God,  that  is  Chrift's  righte« 
oufnefs,  it  cannot  but  ruin  them  ;  which  fhould 
make  you  all  to  look  well  about  you,  and  upon 
this  account  to  abhor  it :  It's  one  of  the  great 
delufions  of  the  man  of  fin,  which  being  once 
admitted,  will, with  your  ownconfent,bringyou 
again  in  bondage  to  a  covenant  of  works. 

Ufe  3.  Follow  this  way  in  your  practice  in  \ 
your  feeking  after  juftification,  renounce  your- 
own  righteoufnefs,  and  lean  to  Chrift's  righte- 
oufnefs alone.  W  hat  better  are  many  of  us  in  our 
practice  than  Papifts  ?  If  ye  ask  many,  What  is  it 
that  fatisfies  the  juftice  of  God  f  Some  will  an- 
fwer, 1  .Their  good  prayers,or  their  good  works}, 
and  if  they  have  don*  a  faulty  they  fhall  make 
amends.  2.0therswill  fay,That  they  have  a  good 
heart  to  God,  and  they  mind  well,  though  it's 
but  little  they  dow  do.3.0thers  will  thankGod, 
that  they  have  been  keeped  from  grofs  evils*,  and 
that  he  hath  helped  them  to  pray,  and  to  wait 
on  ordinances^  and  though  they  have  no  righ- 
teoulhefs  of  their  own,   yet  God  hath  helped 

shesa  . 


Serm.  <#  ■  I/aiab  $3. 

them  to  do  many  good  things  ;  and  thus  all  that 
they  lean  to,  is  ftill  within  them.  4-Others  will 
fay,  We  warrant  you,  we  can  merit  nothing,but 
we  hope,through  Chrift's  righteoufnels,  our  ho- 
linefsand  prayers  will  be  accepted;not  as  duties, 
or  fruits  of  faith,  but  they  think  to  make  thefe 
two  concur,  as  the  ground  of  their  juftification; 
U  wit,  Chrift's  righteoufnefs,  and  their  own  per- 
formances together.  And,  What  is  all  this  but 
black  and  abominable  Popery  ?  And  yet,  if  we  go 
through  the  generality  of  profeffors,  great  folk, 
and  mean  folk,  we  will  find  few,  but,,  by  one  or 
other  of  thefe  ways,  they  delude  themfelves;  and 
that  but  very  few  have  Chrift's  righteoufnefs,  as 
the  immediate  ground  of  their  juftification  and 
defence  before  God:  Be  afhamed  therefore,  that 
ye  are  fo  ignorant  of  this  point,  and  be  exhor- 
ted to  ftudy  it  as  the  main  thing,  if  ever  ye  think 
to  (land  before  God's  tribunal,  and  to  carry  your 
caufe  ;  be  exhorted,  I  fay,  to  be  clear  in  this  de- 
fence, which  only  will  be  found  relevant  before 
God,  and  nothing  but  this,  t 0  wit,  the  fatisfacK- 
on  of  Chrift,  taken  hold  of,  andreftedon  by 
faith. 

The  4th.  Ufe  ferves  for  notable  confolation 
to  a  poor  finner,  that  hath  no  righteoufnefs  of 
his  own,  and  who  without  this  would  never 
have  peace.  What  would  any  of  you  think  or 
fay,  if  ye  had  your  prayers  and  good  works  to 
hold  up  to  God,  for  the  ground  of  your  juftifi- 
catioh  ?  But  here  is  a  way  for  the  mod  prophane 


Verfe  Ii.  31;-, 

and  gracelefs  to  be  juftified ;  which  we  do  not 
mention  to  fofter  prophanity,  or  an  indifferency 
as  to  the  having  or  wanting  of  inherent  grace 
and  holinefs,  God  forbid  we  liiould :  But  to  hold 
out  the  excellency  of  this  way  of  juftification  by 
Grace,  whereto,  if  ye  kindly  fubmit,  ye.  may 
come  to  be  juftified.  It's  not  your  own  righte- 
oufnefs, whether  ye  have  lefs  or  more  of  it,  that 
juftifiesyou;  for  to  that  ye  muft  be  denied,  and 
endeavour  to  make  this  fure  and  ficker  :  there- 
fore let  not  this  grace  be  offered  to  you  in  vain  ; 
if  ye  flight  it,  it  will  be  a  fearful  challenge,  and 
will  make  you  one  day  ftand  with  a  iilent  mouth, 
and  an  empty  hand,  when  ye  fhall  be  charged,, 
becaufe  ye  have  not  laid  hold  on  this  righteouf- 
nefs, which  only  can  anfwer  all  challenges ;  and 
ye  fhall  ftand  naked  before  God,  becaufe  ye  had 
this  Robe  of  Chrift's  imputed  righteoufnefs,  for 
covering  of  your  nakednefc,  in  your  offer,  and 
would  notput  it  on.  This  is  it  that  bare  through 
David,  Abraham  and  Paul,  and  all  other  be- 
lievers ;  yea,  that  which  (to  fay  fo)  bare  through 
our  Lord  Jefus,  who  was  juftified  in  the  Spirit, 
as  he  flood  in  the  room  of  ele&  finners  ;  and  be- 
lievers in  him  may  be  fully  aifured  of  their  jufti- 
fication, through"  his  imputed  righteoufnefs, 
not  that  which  is  his&fTential,  but  cautionary 
righteoufnefs ;  therefore  throng  in  to  make 
ufe  of  it.  And  let  God  himfelf  blefs  through 
Chrift  what  hath  beenjaid  to  you  to  this  pur- 
pofe. 


^r ^  P  *  ^  v *v ^ '$* T  r V  z  V V *r  r1  V V *& V *? V t1  r1 '? *? *? V *? *? ^ V '^ *{*  ^>^x  fy  %^fy  fy<?  fy  ^  <?*?*£ 

SERMON    LYII     " 

bis  knowledge  fhall  my  righteous  Servant  jujttfy  many,  for  he  fhall  bear  theh 
iniquities* 

*Hefe  words  fhewthe  great  fcope  andde-    faith  is  confequent  to,  and  fuppofes  preceeding 
fign  of  the  covenant  of  redemption,  and  of    knowledge,  as  we  may  fee,  Rom.  10.    How  fnall 


Ifaiah$3.u. 


Chrift's'  fufferings  agreed  upon  therein,  which 
have  been  fo  much  infifted  on  in  the  former 
vtrfes ;  and  that  is  in  a  word,  that  there  may 
be  a  ground  laid  down,  how  a  ilnner  may  be  ju- 
ftified ;  therefore  there  is  the  greater  need,  that 
this  point  be  well  ftudied,  in  "all  the  caufes  of  it. 


they  believe  in  him  of  whom  they  have  not 
heard  ?  Thus,  faith  is  expreft  by  knowledge, 
John  17.  3.  This  is  life  eternal,  to  know  thee, 
the  only  true  God,  and  Jefus  Chrift,  &c.  Now, 
it  cannot  be  eternal  life,  to  know,  by  a  mere  no- 
tional or  fpeculative  knowledge,    for  feveral  re- 


It  follows  now,  that  we  confider  this  part  of  probate  men  exceed  many  believers  in  this;  but: 
the  words,  which  holds  out  the  mean,  by  which  it's  to  know  fo,  as  to  believe  in  God,  and  to  red 
this  benefit  is  made  ours,  and  that  is,  by  his  on  the  Mediator  for  life  through  him,  as  it  is, 
knowledge,  vyhich  holds  out  the  inftrumenial  2  Pet.  1.3.  He  hath  given  unto  us  all  things  that 
Caufe  or  our  juftification  ;  it's  ordinarily  fo  cal-  pertain  to  life  and  go  dli  fiefs,  through  the  know- 
led,  and  we  fee  no  cogent  reafon  inducing  us  to  a  ledge  of  him,  &c.  Mere  fpeculative  knowledge 
change  of  the  defignation.  Faith  here  is  called  cannot  be  the  condition  of  the  promifes.fbr  they 
Knowledge,  not  as  if  it  were  a  bare  fpeculative  are  made  to  the  man  that  believes  ;  which  belie- 
notion,  fuch  as  devils  may  have  ;  but  becaufe  ving,takes  in,not  only  trfe  a&  of  the  mind,  know- 
knowledge  is  a  notable  antecedent  to  .faith,  and  ing  and  affentirig,but  of  the  Will,  conferring  and 

5  -f  2  clofip* 


312  Ifaidbte.    Verfe  ir.  Serm.  <il 

cloftng  with  the  Obje&  known  :  And  this  will  faid  to  be  ftrong  in  faith,  who  are.tlrong  in 
be  the  more  clear  from  thefe  two,.  i.Tnat  by  knowledge  j  and  they  are, faid.  to.  beuwcak  in 
knowledge,  here  is  meaned  that  by  which  juftU  knowledge,  who  are  weak  infaith,  Rom.  14.  u 
ii  cation  is  made  ours,  or. applied  to  us,,  and  that  and  15,  1 .  Becaufe  they  knew  not  that  the  cere- 
which  intitlesusto.it;  Now,  mere  fpeculati/&  monial  law  was  taktn  away,  and  particularly 
knowjedgedoth  not  that,butit,s,faith  embracing  the  diiFdrenje  of  meats,  and  fo  durft  not  hazard 
him,  who  is  made  known.  2.1fwe  compare  that  on  fome  things,  which  their  Chriftian  liberty 
which  is  attributed  to  knowledge  here, with  that  gave  them  accels  to..  3.  Corifider,  that,,  in  jufti- 
which  is  attributed  to  faith  elfe where,  Rom.  5.1.  hcation,  God  would  have  a  finner  to  proceed 
Being  juftified  by  faith ,  we  have  peace  withGod%  as  a  man  doth,  who  tables  his  defence  before  an 
aodifrwr.  3.  25.  He  is  tbejuftifier  of  him  which  earthly  tribunal  of  jullice;  who,  if  he  plead 
bclieyethinrjefui-it  we  will  find,  that  what  is  well,  and  on  relevant  grounds,^  he  comes  the 
callqi  Knowledge  here,  is  called  Faith  there  :  better  to.:  and  as  it  is  dangerous,  in  a  weighty 
fo  that  we  may,  without  hefitation,  take  the  caufe  depending,,  to.  have  an.  ignorant  advocate, 
meaning  of  the  words  th\isyMy  righteous  Servant .  who  puts  in. a  wrong  defence,  fo  is  it  here,  and 
Jball,  by  faith  in  him,  juftijy  many*  who,  by  his  in  this  cafe,  to  be  ignorant ;  hence,  Rom.  10.  it's 
bearing  ,of  their  iniquities,  ihall  beabfplved  given,asthereafonof  the  jfewx  mifcarriage  in  the 
andfet  free*  .Therefore,  what  is  fpoken  of  know-  point  of  juftification;  But.  being  ignorant  of  the 
ledge  in  the  do£trinc,  we  may  look  on  it  as  a-  right eoujnefs  of  God ,  they  went  about  to  eftablifh 
greeing  to,  and  meant  of  faiths  their  own.righteoufnefs  ;  that  is,  being  ignorant 

We  fhall  here  infift  a  little  on  this  JDo&rine,  to  that  wbichrGod.  .would,  accept  fpr  righ^eouf- 
which  is  implied  in  the  words,  That  juftifica-  nefs,  they  thought  to  patchup  one.  of  their  own  s 
tion  through  faith,  or  theobtaining  of  the  par-  and  Co  is.  it  ftill,  for,fpme  hope  to.  come  fpeed  by 
don  of  fin,  through  Chrift's  righteoufnefs,  ta-;  their  prayers,-  others. think  to  come  fpeed  by 
ken  hold  of  by  faith,  doth  neceflarily  prefupr-  their  gopd  heart  tA  God  ^  ,  a  third  jbrt  puts  in 
pofe  knowledge  in  the  perfon  that  may  exped  ,  their  good  works,  if  not  in  exprefs  words,  yet 
It;  or  thus*  Faith,  w heie.it  is.  faving,  anoUuch.  practically  .•  all  which  may  let  us./ee  thenecef- 
as  jufti£es,  hath  always  knowledge  going  along  fityof  knowledge  to  juftifipation,  \r  Conflder, 
with  itiOtherwife  faith  could  not  be  called  Know>- ,  that  there  muft  be  repentance,  ere  a  finner  can 
ledge  f.  there  may  be  knowledge  without  faith,  be  juftified,  <  which  fuppofeth,  knowledge  ;  for 
but  there  can  be  no  faith  without  knowledge  ;  he  muft  needs,  know  his  fin,  and  that  his  own 
and  fo  cojnfequently  a  finner,  cannot  expect,  jufti-  ,  righteoufnefs .  will  not  do  his  turn  .*.  and  fo  long 
iication,jv/ithoutjcnowledgc»  For  making  out  of.  as  he  is  ignorant,  he  cannot  repent,  nor  renounce 
this,  ye  may  confide*  thefe  things, I  1.. faith  is,  his  own  righteoufnefs ;  for,  while  he  is  fo,  he 
of  it  felf  nothing,  but  as  it  lays  hpid  onfome  cannot  know  what  is  fin,  and  what  is  not  fin  ; 
objeftv  How  can  faith  lay  hold  on».an  object,  ex-  what  is  faith,  and  what  is  prelum  ption,  unlefs  it 
cept  it  know  it?  as  the  word  is,  Rom.  10*  How,  be  by  guefs  ;  and  folk  will  never  be  fuatably  af- 
san  they  believe,  except  they  heat  ?  Can  any  per-  fefted  with  fin  by  guefs.  The  Apoftle  Paul  fays 
fon  reft,  on  an  unknown  Mediator  ?  That  fure.  (as  it  isr  Rom.%.  £•)  Before  the  law,camey  I  was 
were  not  faith,  but  a  blind  guefling;  it's  juft,  as  aliv^\  that  is,  before  it  canietp him,in  the  know- 
if  ye  fhouldfay  thatye  believe  fucha  thing,when,  ledge  of  its  fpirjtual  meaning,  and  broad  extent 
yet  ye  cannot  at  a\i.tell  what  it  is.;  whicty  ^  not^>  of  if  :  while,  he  was  a  Fharifee,  he  was  alive,  in 
faith,  but,  as  I  faid,.  blind  gueifingaridprefump-*  his  own  efteem;  But  when  the  commandment 
tion. ,  2*  Faith,,  as  juftifyingj  is, always  hplden  fame,finrevived,  and  he  died  \  he  then  faw  need, 
forth,  as  makingufe  of,  and  giving  cred,it  to  that  of  another,  righteoufnefs  than  his  own..  We  preach 
which  is,  revealed  in  the  word  *  hence,  we  that  to  you  Sometimes  the  necefTity  of  repentance,, 
hear  the  gofpel,  have  that  revea|ed  to  us  there-  and  of  your  being  humbled ;  and  that  ye  fhould 
in>  binding  us  to.  the  belief  of  it,  t,hat  heathens  deny  your- own  righteoufnefs, .  and,  betake  you 
have  not ;  asjt  is, .  Rom»  1  •  17*,/  am  notafbamedk  to  Chrift 's  ;r  but,  except  there  be  knowledge  of 
tftbie  gofpel  of  (thrift  j  for  therein  {s  the,rigbte-t  your  unrighteoufnefs,.  „  it's  as.  if  we  fhould  bid 
vrfnef&ofGoartv&alefl  pom  faith  to  fajtb^yihere:  you  wafh.  where  there,  is  no  Tpot  feen*  5*Look. 
itis.neceuarily  preuippofed,  that  the  revealing;,  foreward  to  the  duties,of  holinefs,  which  arene- 
of  the.  righteoufnefs, ot  the-,  golpel  (which*  here^  ceirary,  though  not  to  iuftify  you^  yet  that  ye 
comprehends, the  knowing  Qt  it)  mu(l  go,  before  :  may  live  as  it  becomes  juftified  perfons;  though 
faith;  and  as  a  perfon  grows  in  faith,,  he  grows  -.  not  to  make  your  peace,  yet  to  glorify  God,  , 
in  the  knowledge  Qt  \S,<  Hence  alfb,    they  are  ^  and.. 


Serm.  fr  V**at  H*    Verfe  n.  313 

and  to  keep  up  friendships  with  him*  Now,  can  feparating  of  thefe  two,  knowledge  and  faith, 
any  know,  or  do  duties,  who  are  ignorant  I  ?  If  it- be  asked  here,  What  knowledge  is  requi- 
hence  it  comes  to  pafs,  that  fome  hazard  on  fite  to  justification  ?  I  would  fpeak  a  word  to 
fin,  taking  it  to  he  duty,  and  fear  fomeiimes  this  queftion,  not  fo  much  for  tatisfying  of :  cu- 
at  duty,  as  if  it  were  .firu  6.  Coniider  your  riofity^  but  for  your  inftruftion,  who  are  more 
own  peace,  and  in  order  to.it,  there  is  a  necei-  ignorant  \  and  to  fhew-the  neceflity  of  the  thing 
fity  of  knowledge,  elfe  there  wilL  be  iliLl  &doubt«-  and  to  give  you  a  fliort  view  of  thefe  things  that 
ing  whether  ye  are  right  or  wrong ;  hence  it's  arenereflfary  to  be  known  about  this  matter:  and 
faid,  Rom.14.  He  that  doubtetb,  or  doth  doubt*  therefore,  L  Ye  mud  know  God  that  juftifies 
ingly,  is  damned  ;  for  he  hath  a  fentencein  his  you,  ere  ye  can  be  jullified  ;  as  it  is,  John  17.3. 
own  confeience  againft  himtelf,  though  he  may  This  is  life  eternal,  to  know  thee  the  only  true 
be  doing  that  which  on  the  matter  is  right.  7.  God,and  him  whom  thou  baft  fent,Jefus  Chrift  ; 
In  a  word,  ignorance  puts  us  out  or  cafe  to  If  ever  ye  be  abfolved  before  fuch  ajudicatory,ye 
make  ufe  of  many  notable  opportunities  and  muft  know  your  Judge  ;  that  there  is  one  God, 
privileges  ;  we  know  not  what  u(e  te  make  of  that  he  is  one  in  his  erfence,  and  that  there  are 
the  word,  of  the  facraments,  or  of  Chrift  :  how  three  Perfons,  yet  fo,  as  the  Trinity  of  Perfons 
many  have  lived  aconiiderable  number  of  years  doth,  not  hinder  or  obftrud  the  unity  or~onenefs 
ftrangers  to  the  advantages  that  are  to  be.  got-  of  the  God-head,  1  John  <>.  7.  There  art- three 
ten'by  him,  through  their  want  <of  knowledge  I  that  bear  record  in  heaven,  the  father  the  Word% 
therefore,.  John^CbndS^sXQ  the  Samaritan^  and  the  holy  Ghoft  ,  and.  thefe  three  are  one* 
woman,  If  thou  badft  known  who  it  is.  than  ask-  Study  then  to  know.  God,  who.  is  your  Judge, 
ed  it  of  tbeey  thou  wouldeft  have  given  him  not  fo  much  out  of  curiofity,  feeking.  to  know 
drink,  and  bejhould  have  given  thee  living  wa-  how  the  Perfons  differ,  as  to  their  manner  of 
ter  \  where  he  infinuates,  that  her  ignorance  fubfifting,  as  bow  to  be  fixed  in  the  faith  of  the 
was  a  great  caufe  why  fhe  keeped  at  fuch  a'dift-  thing.  2.  Ye  would  know  your  felves,  and  what 
ance  from  him*  It's  hardly  poflihle,  that  fo  many  may  be  charged, on  you  before  God-;  can  men 
poor  fouls  would  abide  at  fuch  a.diftance  from,  carry  rightly  before  a  judge,  or  before  a  judi- 
Chrift,  it  they  knew  him:.  There  is  nodefire.  catory,  if  they  know  not-.how  •  it  ftands  with 
after  that  which  is  unknown;  and  therefore  ma-  them  :  and  this  will  lead  to  know. the  ftate  and 
t\y  do  live  atiuch  adiftancefrom  Chrift,  becaufe  cafe  wherein  ye  were  made  at  firft,.  and  the  co- 
they  have  not  fo  much  as  the  literal  knowledge,  venant-of  works,,  which  God  made  with  man 
or  hiftorical  faith  of  bis  worth.  at  the  beginning, .  when  he  gave  to  him  the 

The  ufes  are  three,,  I*  Take  it  f&r  granted,  if  promife  oflife  upon  condition  of  obedience; 
ever  ye  would. fee  the  face  of  God,  that  there  is  and  that  ye  are  liable  to  the  curfe,  due  for  the 
a  neceflity  of  knowledgejfor  knowledge  is  a  pieces  breach  of  that  law  and  covenant,  elfe  ye  will  ne- 
of  God's  image,,  as  well  as  holinefs  *,  and  know*  ver  know  your  hazard ;  and  knowing  the  breach 
ledge  is  commanded,  as  well  as  holinefs..  Jtnow-  of  the  law,  and  covenant  of  works,  it  will  make 
ledge  was  placed  in  the  firft  man  Adam,  as.well  you,  through  God's  blefling,  to  feek  after  jufti- 
as  holinefs  v.  and  when  we  are  renewed  after  the  cation ,  which  other  wife  ye  will  never  do.  And 
image  of  God,  in  conformity  to  the.  fecond^r  fo  ye  are  to  know,  that  the  firft  covenant  was 
dam,  we  are  renewed  in  knowledge :  and.  not  broken  by  Adam>  and  that  this  made  him  and 
only  fo,  but.  knowledge  is  a  mean  of  the  exer-  all  his  pofterity.  liable  to.  the  curfe,  as  being 
ciie  of  faith,  of  repentance,  and  of  holinefs  •,  and  guilty  of  his  tranfgreflion  •,  and  this  takes  in  the 
if  fuch  a  thing  be  needful,  by  the  neceflity  of  a,  knowledge  of  original  fin,.  ev«n  of  the  finful 
mid.s>.in  order  to.  an  end  \  if  obedience  to  a  com-  eftate  wherein  ye  were  b©rn,and  of  your  actual 
mand;or,if  the  thing  it  felf  that  is  to  be  known,  fins.  3.  Ye  muft  know,  how  a  finner,  lying  in 
be  neecjful \.  then  knowledge,  muft  be  needful*  fuch  a  ftate  and  cafe  under  fin  and  wrath,  may 
It's  true,,  we  would,  beware  of  extremities  here  'y  come  to  be  abfolved ;  and  this,  leads  you  in  to 
as  either  to  vfay,  on  the  one-  hand;  that  .there  know,  that  there  is  a  new  covenant  made 
muft  be  fuch  a  high  degree  of  knowledge  r  for  through  a  Mediator, in  which  there  is  a  promife 
in  the  fpeculative  part  of  knowledge,  (to  fpeak:  oflife  and  falvation,  through,  believing  in  him, 
fo)  reprobates  may  go  beyond  believers  •,  or  upon-  which;  Rams  10.  is>  called  the-  law  of  faith, 
the  oth^r  hand,  to  think  that  knowledge  is  ^which'gives:  a  finner  ground  of  hope  to  be  ju- 
enougti,  and  that -there  needs  no,  more  but  ■•  ftified  by  the  righteoufnefs  of  a  Cautioner,  and 
knowledge,  as  alas  many  do  reft  upon  their  leads  him  in  to  know  the  defence^  that  he  may 
knowledge  :  and  therefore.  ^Yc  would  beware  of    -  and* 


314  faith  $3* 

and  ought  to  plead  upon  before  God.  And  there 
is  here  prefuppofed,  as  a  necefltty  of  knowing 
your  felves,  fo  a  neceffity  of  knowing  the  law, 
and  covenant  of  works  (for  if  we  plead  innocent 
in  any  <jne  fin,  whereof:  we  are  guilty,  it  may 
hazard  our  eternal  ruine)  and  a  neceifity  of 
knowing  Jefus  Chrift,  who  is  the  meritorious 
Caufe  of  our  juftiiication  ;  that  he  became  Man, 
and  did  take  to  himfelfa  true  humane  body, 
and  a  realonable  foul,  that  by  the  union  of  his 
two  natures^  he  might  be  God  and  Man  in 
one  Perfon  ;  in  reference  to  which,  he  muft 
needs  be  known  ;  for  if  we  know  him  not  to  be 
Man,  we  cannot  underftand  how  divine  juflice 
is  fatisfied  ;  and  if  we  know  him  not  to  be 
God,  we  cannot  underftand  how  the  humane 
imture  can  be  fuftained,  and  fupported  and 
carried  through;  in  fatisfying  the  juftice  of 
God.  And  withal,  a  neceflity  of  knowing  how 
the  Mediator  procures  this  juftification  :  and 
this  leads  us  in  to  know  his  offices  ;  how  he  was 
a  Prieft,  and  inter'pofed  betwixt  God  and  fin- 
flers,  and  made  himfelf  an  offering  for  our  fin, 
and  riiaketh  interceffion  for  us  ;  hoy*  he  was  a 
Prophet,and  how,when  the  thing  was  unknown, 
to  vvit,  how  a  finner  might  have  peace  with 
God,  l\e  revealed  it  of  old  by  his  prophets,  in 
the  old  teftament,  and  hisapoftlesand  minifters 
in  the  new  teftament,  and  doth  by  his  Spirit 
enlighten  the  foul,  to  take  up  the  difference  be- 
twixt juftification  by  faith,  and  juftification  by 
works  ;  how  he  is  a  Ring,  to  fubdue  fin  in  us, 
to'mortifie  our  corrupt  nature,  that  will  ftill 
boaft  till  it  be  fubdued,  to  guide  us  in  his  way, 
to  right  our  fpiritual  battles  in  us,  and  for  us  ; 
and  to  take  courfe  with  all  his  and  our  enemies: 
otherwife,  if  we  know  not  this,  though  we  are 
guftified  juft  now,  we  would  be  led,  captive  by 
fin  and  Satan  to  our  ruine  within  an  hour  ;  but 
knowing  him  to  be  King,  it  gives  faith  footing 
to  expert  through-bearing  and  vicftory.  4.  As 
we  muft  know  what  Chrift  is,  ib  we  muft  know 
what  is  in  Chrift,  and  what  is  communicated 
and  applied  to  finners  by  him,  and  lb  the  condi- 
tion of  the  covenant  of  grace,  which  is  faith, 
whereby  we  come  to  be  united  to  Chrift  ;  and 
that  this  faith  is  not  a  bare  affenting  to  the  truth, 
but  a  clofing  with,  and  a  refting  on  him  :  for 
.we  can  pev'er  believe,  except  we  know,  what  faith 
is.  <5»  It  is  needful,  that  we  know  what  duty  is 
called  for  from  a  juftified  perfon,  to  wit,  repen- 
tance and  holinds  \  becaufe,  though  he  jufti- 
fies none  for  repentance,  yet  he  juftifies  none 
but  penitents,  and  he  requires  repentance  from 
all  whom  he  juftifies ;  Except  ye  repent^  faith 
<ChTiR3jcJba!Uli!ik;najs$eriJb  ?  for  the  curfc 


Verfc  11.  Serm.  <7. 

hts  at  the  door,  and  we  are  Co  to  repent,  as  that 
with  grief5and  hatred  of  fin,we  turn  from  it  un- 
to God,with  full  purpofe  of  heartland  endeavour 
after  new  obedience.  6.  There  is  alfo  a  neceffity 
of  the  knowledge'  of  Chrift's  ordinances  (though 
not  abfolutely)  in  order  to  juftification  ;  to  know 
the  lacraments,  and  how  they  reprefent  Chrift 
and  the  benefits  that  come  by  him;  and  how 
they  do  ratifie  and  confirm  the  believer's  right 
to  him,  and  thefe  good  things  promifed  through 
him.  Let  me  intreat  you,  believers,  and  as  ma- 
ny as  look  for  juftiiication,  to  ftudy  throughly 
to  know,  that  thefe  things  are  neceffary  to  be 
known ;  even  to  know  God,  and  your  felves,  arid 
What  ye  may  be  juftly  charged  with  before  him, 
that  your  mouths  may  be  flopped  ;  to  know 
Jefus  Chrift,  and  his  offices,  (  for  ye  can  never 
upon  ground  expert  justification,  except  ye  know 
who  hath  procured  it)  to  know  what  God  re- 
quires of  thefe  who  are  juftified  :  In  a  word, 
ftudy  fo  much  as  may  bring  you  to  know  your 
loft  eftate,  and  the  remedy  thereof,  and  how  to 
found  your  defence,  when  ye  come  before  God, 
CSV.  And  if  ye  would  ftudy  thus  to  .know  God, 
and  know  your  felves,  and  your  natural  condi- 
tion, and.  Jefus  Chrift,  and  the  way  how  ye 
come  to  be  juftified  through  him,  and  your 
duty  to  him,  and.fo  make  a  catechifm  to  your 
felves  out.  of  thefe  few' heads,  it  were  a  fhort 
and  fure  way  to  come  to  knowledge, 

The  2d.  Ufs  ferves  for  reproof  and  con virti- 
on  to  them  that  ly  {till  in  ignorance,  which  is 
a  moft  finful  and  dangerous  condition ;  for  if 
knowledge  be  a  duty,  and  if  ignorance  be  a  fin, 
and  fuch  a  fin  as  hazards  the  foul,  then  what  a 
woful  cafe  are  many  of  you  in,  who  now  hear 
me  ?  lay  afide  all  other  fins,  I  would  be  atta- 
ined to  fpeak  of  the  great  ignorance  that  is  a- 
mong  you  ;  how  many  of  you  are  there,  that 
cannot  give  any  tolerable  account  of  your  Cate- 
chifm ?  who  know  not  your  natural  ftate  and 
concfition,  nor  the  way  how  to  come  at  peace 
with  God,  nor  any  ground  for  your  faith  to  reft 
upon,  nor  Chrift,  nor  his  offices  ?  and  alas,  if 
it  be  fo,  what  better  are  ye  than  heathens  ?  fure 
ye  are  much  worie,  becaufe  ye  have  defpifed 
knowledge ;  can  the  gofpel  give  you  faith,  to 
whom  it.  never  gave  knowledge.  There  are  fe- 
veral  forts  of  perfons,  to  whom  I  would  here 
fpeak  a  word,  1.  There  are  fomc  that  never 
lay  the  neceifity  of  knowledge  to  heart,  betwixt 
whom  and  Turks  and  Pagans  there  is  in  this  re- 
fpert  but  little  difference  ;  and  yet  fuch  will  be 
ready  to  fay, We  live,  and  do  as  well  as  we  may ; 
that  tJtoe  jnay  .iiQt  be  a  quarrel  or  controverfy 

bewixt 


Serm.  ^7.  -         #*'*»  53- 

betwixt  God  and  us:  But  is  it  poflible  but  there 
mud  be  a  quarrel,  if  it  were  but  on  this  alone 
account,  that  ye  think  there  is  none  ?  O  that 
ye  wouid  confider,what  a  fin  ignorance  is !  when 
the  devil  appeared  in  the  world,  he  made  it  a 
great  part  or  his  fird  work,  to  extinguifh  and 
put  out  the  light  of  knowledge,  and  by  this 
means  he  labours  dill  to  keep  folk  in  ignorance  ; 
hence  the  apoflie  fays,  2  Cor.  1.  If  our  gofpel  be 
bid,  Jt  is  hid  to  them  who  are  loft,  whofe  eyes 
the  god  cf  this  world  hath  blinded.  Profanity 
and  error  are  great  baits  and  fhares,  but  igno- 
rance carries  mo  to  hell  than  both  thefe  do;  for 
ignorance  fodereth  and  cherifheth,  if  it  do  not 
alfo  beget,  profanity  and  error  ;  as  the  apoftle 
feter  infinuates,  when  he  fays,  that  the  ignorant 
or  unlearned^  wrefl,  or  pervert  the  fcriptures 
unto  their  own  deflruftion.  Much  ignorance,  and 
conceit  of  knowledge,  will  foon  and  eafily  fhake 
people  loofe,  and  make  them  a  prey  to  error,  and 
alfo  to  profanity :  Muft  not  ignorance  then  be 
an  evil  thing,  when  it  leads  the  way  to  fo  many 
other  fins,  and  at  lad  to  hell  and  dedru&ion  ? 
Hence  it  is,  at  lead  in  part,  that  the  kingdom 
of  Satan  is  called  the  kingdom  of  darknefst  and 
fure  they  are  very  proper  fubje&s  of  nisking- 
dom,  who  are  ignorant :  And  is  it  poffrble,think 
ye,  that  people  can  think  of  God,  or  of  their 
duty  aright,  or  have  any  folid  peace,  who  are 
in  that  condition?  They  are  jud  like  to  one 
Sleeping  on  the  top  of  a  mad,  in  great  hazard, 
and  yet  utterly  fenflefs  of  it.  Look  but  to  two  or 
three  words,  that  hold  out  the  dreadful  danger 
and  hazard  of  your  condition,  who  are  ignorant  ; 
The  fi rfl  is  that,  2TheJf.  1.  Cbrifl  will  come  in 
framing  flre^  to  render  vengeance  to  all  them  that 
know  no^Gody  and  obey  not  the  gofpeU  The  2d 
is,  Hof.  4.  My  people  perijb  for  want  of  know- 
ledge. The  id  is,  If  a.  27.  This  is  a  people  of 
no  underftanding  \  therefore  he  that  mads  them, 
will  have  no  mercy  upon  them.  Think  not  then 
little  of  ignorance,  neither  think  your  felves  to 
be  well,  fo  long  as  ye  live  in  it  A  2d  fort  will 
readily  grant,  that  ignorance  is  -an  evil  thing, 
and  that  knowledge  is  good  and  deferable  ;  but* 
yet  they  take  no  pains  to  have. their  ignorance 
cured  and  removed,  or  to  attain  knowledge  : 
they  are  fecure  and  confident,  tho*  poor,  blind 
and  wretched,  and  make  their  ignorance  a  cloke 
of  excufe  for  their  other  fins;  hence  fome  will 
fay,  We  have  been  poor  ignorant  bodies,  and  we 
hope  that  God  will  not  lay  fin  to  our  charge.  O 
what  delufion  and  defperate  danger  is  here  !  If 
it  be  asked,  (and  it  would  become  us  well  to  en- 
quire in  it)  What  can  be  the  reafon  of  this  hor- 
ribly grofs.  ignorance  that  is  among  us,  which 


Verfe  11. 


m 


is  fuch,  that  we  are  al mod  hopelefs  of  many  of 
you,  if  fome  extraordinary  work  of  God's  Spi- 
rit fall  not  in  on  your  minds  and  hearts  ?  Very 
readily  thefe  go  together,  the  moll  ignorant  are 
the  mod  fenflefs,  and  the  moll  ignorant  are  the 
mod  confident.  The  caufes  of  this  may  be  fe- 
veral;  as,  1.  Folks  undervaluing  the  practice 
of  religion  ;  let  the  moft  ignorant  perfons  be  in 
earned  in  the  practice  of  religion,  and  they  will 
readily  through  God's  bleffiiw,  as  feek  after,  fo 
come  at  fome  meafure of  knowledge  :  This  is  a 
fountain  of  your  ignorance,  that  ye  are  not  in 
earnell  in  religion  ;  Then  Jball  ye  know  (faith  the 
prophet  Hofea>  chap.  6.)  if  ye  follow  on  to  know 
the  L.  rd.  Excufe  not  your  ignorance,  and  want 
of  knowledge,  by  your  not  being  book-learned, 
by  your  want  of  time  and  leifure,  and  by  other 
fuch  fhifts:  If  ye  were  in  good  earned,  and  fe- 
rious  in  feeking  after  the  knowledge  of  the  things 
of  religion,  ye  would  foon  in  fome  meafure  un« 
derdand,  and  take  them  up  ;  but  ye  come  and 
hear,  and  fit  for  an  hour,  and  take  no  heed  what 
is  fpoken  :  ye  will  not  read  the  Catechifm,  nor 
ask  a  queftiori  about  what  ye  are  ignorant  of,  nor 
will  take  heed  to  what  is  faid,  when  others  are 
examined.  There  are  none  of  you,  but  if  ye 
were  in  earned,  ye  might  come  to  fome  good 
meafure  of  knowledge;  becaufe  they  were  fome* 
time  as  ignorant  as  ye  are, -and  as  incapable, 
who  yet  have  come  to  knowledge,  and  thefe  will 
be  witneffes  againft  you,  who  had  the  fame  go- 
fpel, the  fame  feafons  and  means  of  knowledge, 
and  yet  continued  dill  in  your  -ignorance.  2. 
Many  of  you  do  not  ponder  the  ilnfulnefs  and 
hazard  of  ignorance  ;  for  ye  continue  as  fecure, 
as  if  God  would  never  lay  it  to  your  charge- 
Ye  would  not  readily  ly  in  the  fin  of  drunken- 
nefs,  or  of  fwearing,  or  of  any  other  fuch  things, 
without  a  challenge-;  but  ye  can  ly  dill  in  your 
ignorance,  and  in  the  fin  of  not  profiting. by  the 
means  which  ye  are  under,  and  yet  difpenfe 
with  your  'felves  therein ;  and  ye  fecretly  fay 
within  your  felves,  If  we  be  well  otherwise,  we 
hope  knowledge  will  not  be  required  of  us:  But' 
will  not,  think  ye,  God's  image  be  required  to 
be  in  you  ?  Are  riot  faith,  repentance  and  holi- 
nefs  required  ?  and  can  any  of  thefe,  I  pray, 
be  without  knowledge  ?  Do  ye  lee  any  touched 
with  the  impreffion  of  their  fm  and  guilt,  but 
as  foon  they  (all  to  the  dudy  of  knowledge? 
and  who  continue  to  be  ignorant,  but  dupid 
bodies,  that  never  faw  their  hazard  ?  which  is 
an  ordinary  companion  and  attendant  of  igno- 
rance, h.  id  ca'ufe  is  negligence  and  flothful- 
nefs..   The  wife. man  fay 5,  Xfo  hand  of  the-di- 

ligent 


fi6  Jfaiah  W» 

lig&it  waketb  rhh>  and  flothfulnefs  brings  on 
-poverty:  in  every  thing,  if  ye  compare  folks 
together,  ye  will  find,  that  wherever  any  are  fo- 
berly  and  ferioufly  diligent,  God  bleffes  it  ;  fo 
that  we  may  gather  and  conclude  their  diligence 
from  their  .knowledge.    There  are  many  here, 
who  I.fuppofe  are  very  ignorant ;  but  let  me  ask 
you,  What  time  and  pains  have  ye  everbeftoV 
ed  on  the  ftiidy  of  knowledge  t   .Ye  hear  the 
-preaching,  and  ye  read  a  chapter  of  the  Bible 
now  and  then  ;    but  that's  not  enough,  for  ye 
may  be  prefent  here,  and   yet  not  hear  to  any 
purpofe.    How  many  come  to  hear  the  preach- 
ing of  the  word,  from  vvhom,  through  their  own 
fault,  devils  come,  as  fo  many  crows  on  .new- 
Town  land,  .and  fnatch  away  the  .word. that  is 
fown?  and  it's  never  known  that  fuch  feed  Avas 
fown.     For  mod  part,  ye  either  hear  negligent- 
ly, or  ye  quickly  forget  all  that  ye  hear  ;  ye  ne- 
ver fpeak  of  it  in  y4*r  fomflies,  neither  take  ye 
any  time  for  reading  and  pondering  the  Cate- 
chifm.    -How  many  of  you  did  ever  fet  any  days 
or  hours  apart  to  ftudy  knowledge  ?  Ye  will  cry 
out  againft  pretended  enthuflafms  and  infpirati- 
ons,  as  delufions, .  and  there  is  good  reafon  for 
it ;  but,  hpw-fliall  ye  get  knowledge,  if  ye  will 
be  at  no  4>ains  for  it  ?    Your  practice  fays,  ye 
expect  it  fholiid  come  by  immediate  infpiration, 
without  all  ufe  ofordinary  and  appointed  means* 
4.  Others  will  fay,  -that  they  would  fain  know, 
but  they  are  very  dull  and  incapable  ;  and  it's 
often  true,  that  they  arefo  :  But,  are  fuch  -in 
earneft,  out  of  love  to  knowledge,  ftudying  to 
come  by  it  ?     It's  faid  of  fome,  2  Tbeff.  2.  Be- 
caufe  they  received  net  the  truth  in  love,  God 
gave  them  up  to  Jlrong  ddufions^to  believe  a 
He.    There  arc  many,  who  ftudy \knowledge, 
"but  not  from  a  right  principle,  nor  from  a  right 
motive ;  -it  may  be,  that  they  may  get  their 
token  to  come  to  the  Lord's  Supper,  to  efchew 
fhame  when  they  .are  examined,  or  that  they 
may  be  able  to  talk :. It's  juft  with  God  to  let 
fuch  want  knowledge.     5.  Folks  go  not  about 
the  ufe  ,of  ordinary ,  means,  as  having   therein 
need  of  God's  blefling,  and  of  his  Spirit  to  help 
them  rightly  io  jtake  up  his  myfteries  j    they 
pray  not  for  know  ledge  as  God's  gift.     How 
many  of  you,  when  ye  take  up  the  "Catechilm  to 
read,   fall  down  oh  your  knees  to  feek  God's 
blefiing  on  your  reading  thereof !  When  John  is 
/peaking  of  the  benefits  that  come  by  Chrift, 
this  is  by  him  put  in  among  the  reft,  And  hath 
given  us  $n  underflanding,  that  we  may  know 
him  that  is  true,  1  John  5.  20.    If  therefore  ye 
would  know  God  aright,    feek  his  blefiing  in 
the  ufe  of  his  own  appointed  means*    Vc  ftudy^ 


Verfe  It.  $erm.  *.- 

the  knowledge  of  God,  even  as  if  ye  were  to 
read  a  common  humane  hiftory;  if  ye  feek  a  blef- 
iing to  your  meat,  why  fetk  ye  not  a  blefling  on 
..the  means  of  knowledge,  .which  is  as  neceiiary 
:<to  the  ioul,  as  meat  -is  to  the  belly  ?  how  often 
hath  David  fuch  a  fuit  to  God,  when  he  fays, 
Pfal.  119.  .Open  mine  tyes,  that  I  may  fee 
the  w  ndrous  thing  s-vjjhy  laro  j  teach  me  thy 
flatutes,  &c.  he  thought  no  fhame  to  pray  for 
knowledge  -,;fure  if  we  prayed  more  for  it,  -we 
*would  thrive  better  in  it.  Other  reafons  fall  in, 
in  the  "direitions,  anent  the  4ludy  of  know- 
ledge,  which -we  (hall  give  you. 

The  id  Ufe  ferves  to  exhort  you  to,  and  to 
commend  the  iludy  of  knowledge  to  you,  as  a 
neceffary,  commendable,  and  profitable  duty, 
Xan  we  hope  to  prevail  with  you  in  any  thing, 
-if  we  prevail  not  with  you  in  this,even  to  lay  the 
^neceffity  of  knowledge  to  heart  ? -will  not  the 
excellency  of  the  Object,  the  authority  of  God 
commanding  it, -the  advantages  that  come  by 
it,  with  the  prejudices  .that  attend  and  follow 
the  want  of  it,  commend  it  to  you?  will  ye 
ever  be  perfwaded  to  feek  alter  faith  and  holi- 
nefs,  that  will  not  be  perfwaded  to  ftudy  know- 
ledge •?  It's  a  wonder  how  many  of  you  can 
have  'the  confidence  to  fay,  that  ye  keep  yeur 
hearts  to  God,  jwhen  ye  are  fo  void  of  the  very 
form  of  religion,  which  much  confifts  in  know- 
ledge ;  for  it's  that  wherein  it's  keeped,  and 
whereby  through  grace  it's  fuitably  exercifed. 
Sure  ye  can  never  have  the  power  of  religion, 
who  want  the  form  of  it  ;  threforelet  me  ex- 
v  hort  you  all,  efpecially  fuch  of  you  as  have  fome 
*eminency  above  others,to  ftudy  knowledge  :  let 
the  more  aged  ftudy  it  \  and  let  thefe  that  are 
younger  ftudy  it  ;  if  the  time  of  youth  go  over 
without  it,  it's  one' to  many  if  ever  the  lofsbe 
recovered  and  made  up  again  ;  and  ye  that  can 
read,  have  time  and  .parts,  ftudy  the  know- 
ledge of  God  ;  many  of  you  will  be  very  fad 
and  dreadful  fpectacles  in  the  great  day,  when 
ye  fhall  be  charged  with  this,  that  ye  never  jud-4 
ged  precious  Jefus  Chrift  to  be  of  that  much 
worth,  as  once  to  put  you  ferioufly  to  the  ftu- 
dy to  know  him;  this  is  no  fable  nor  fiction, 
but  a  fad  truth.  When  men  value  and  efteemany 
thing,  be  it  fcience  or  art,  they  will  be  at  pairs 
&  give  diligence  to  know  it  becaufe  they  prize  it: 
therefore,  for  helping  you  to  the  ftudy  of  know- 
ledge, take  thefe  few  direllions,  and  a  caveat 
or  two  in  thexlofe.  1.  Let  none  put  themfelves 
without  the  reach  of  this  exhortation,  let  none 
fay,  We  are  too  6td  to  learn ;  jf  ever  ye  think 
to  be  juftiiied  by  Chrift,  knowledge  concerns 

you 


5erm.  ty  ,     1J&&  fa 

you  greatly.  It  were  a  ^Commendable  thing  to 
fee  aged  men  and  women  carefully  and  confcien- 
tioufly  reading  the  Catechifm  ;  and  could  we 
once  but  get  you  under  the  impreffion,  and  con- 
vi&ion  of  this  as  a  duty,  we  would  think -that 
much  were  gained.  2.  Spend  fome  time  about 
this  in  private  weekly ;  it  may  be,  it  were  fit 
that  fome  of  you  did  fo  daily,  ye  fpend  much 
time  more  idly  ;  if  ye  knew  the  hazard  of  ig- 
norance, ye  would  even  take  fome  fet  time  to 
ftudy  knowledge,  and  this  would  not  need  to 
be  counted  any  wronging  of,  or  incroaching  u- 
pon  your  Chriltian  liberty ;  as  ye  flint  fome 
time  for  prayer,  may  ye  not  (lint  fome  time  to 
read  the  Catechifm,  or  to  gd  to  fome  family 
where  ye  that  cannot  read  yourfelves,  may  have 
one  to  read  it  to  you?  And  to  feveral,  I  may  add 
for  a  help  to  this,  that  ye  would  take  a  part  of 
that  time,  which  ye  fpend  on  tipling  ;  is  it 
not  obvious,  that  the  perfon  that  is  ofteft  in 
the  hoftler-houfe,  or  in  the  tavern,  is  ordinarly 
the  mod  ftupidly  ignorant  ?  tell  me  whether 
it  is  better  fpent  time  to  take  an  hour,  in  two 
©r  three  days,  and  beftow  it  iin  reading  of  the 
fcriptures,  or  of  fome  good  and  edifying  book, 
whereby  you  may  come  to  knowledge,  and  to 
grow  in  it,  than  to  take  feveral  hours,  every  day 
almoft,  in  an  ale-houfe,  or  tavern.  Many  of 
you,  as  it  is  well  known,  will  fit  down  in  fuch 
places  at  four  or  five  a  clock  in  the  after-noon, 
and  eontinue  till  eight  or  nine  at  night ;  how 
much  ye  drink,  I  fpeak  not  of  that,  but  fure  ye 
mifpend  much  precious  time,  and  much  de- 
bauch your  own  fpirits  :  What  if,by  fuch  doings, 
ye  be  laying  a  ground  for  this  challenge  ?  Sir, 
you  lived  in  fuclrt  place,  under  fuch  means,and 
you  fpent  your  timefo  and  fo  ;  you  might  have 
been  fred  from  the  guilt  of  mifpending  of  your 
time,  and  of  your  ignorance,  had  you  taken 
a  part,  -or  the  whole  time,  and  fpent  it  in  the 
ftudy  of  knowledge ;  would  not  this  be  better 
for  your  families,  better  for  your  fouls,  and 
better  for *y our  bodies?  would  it  not  prevent 
much  fin,  and  much  reproach  ?  and  therefore, 
if  ye  lay  weight  on  the  good  «f  foul  and  body, 
beftow  more  time  in  the  ftudy  of  knowledge  : 
that  fin  of  tipling  brings  alongft  with  it  many 
other  fins;  and  were  it  not  well  done,to  put  fome 
duty,  and  even  this  duty  in  particular,  in  the 
place  of  it?  Others  of  you  that  drink  and  tiple 
not  away  fo  much  of  your  time,  ye  know  what 
time  ye  fpend  walking  on  the  plain-ftanes,  and 
in  pratling  and  talking  of  idle  and  unedifying 
fubje&s,  in  drolling  and  jefting,  or  in  fitting  o- 
vcr  the  fire  (as  we  ufe  to  fpeak)  in  your  houfes, 


Verfe  11*  317 

doing  nothing  •  when  will  ye  take  fome  of  that 
time,  in  feeking  after  knowledge  ?  Others  of 
you,  that  follow  you*  callings,  will  ye  leave 
your  work  a  little  fooner  than  ye  ufe  to  do,  on 
the  faturday  evening,  or  Jake  the  fabbath  af- 
ternoon for  this  work  ?  Some  of  you  may  flu- 
dv  knowledge  in  your  fhops,  others  may  do  it 
iri^-our  houfes,  if  ye  would  but  give  over  to 
walk  up  and  down  the  ftreets,  when  ye  are  not 
at  all  called  to  do  fo.'  3.  Make  confeience  to  im- 
prove the  means  of  knowledge  which  ye  have  ; 
read  efpecially  the  Bible,  and  alfo  the  grounds 
of  religion,  compendioufly  fummed  in  the  Cate- 
chifrns  ldfer  and  larger.  Ye  have  frequent 
preaching  and  catechifing  ;  at  every  diet  ftudy 
to  get  fomething,  and  put  every  day's  leffon 
to  another,  and  this  would,  through  God's  blef- 
fiing,increafe  your  knowledge  *,  for  inftance,take 
this  leffon  to  day,  that  nothing  can  ju'ftifie  but 
the  righteoufneis  of  Chrift,  laid  holdon  by  faith; 
take  another  with  you,  the  next  day  and  let  not 
one  day's  leffon  fhoulderout  another:  let  the 
husband  and  the  wife,  the  children  and  fervants* 
compare  their  notes,  or  what  they  remember 
of  fermons  together  ;  be  often  fpeaking  of  what 
ye  hear  in  your  families.  Ye  have,  it  may  be, 
fome  neighbours,  who  would  be  content  that  ye 
come  in  to  them];  or,  it  may  be,they  have  chil- 
dren who  can  help  you:  make  ufe  of  fuch  means 
and  perfons,  and  that  would  both  help  your 
knowledge,  and  evidence  your  love  (when  fin- 
cerely  gone  about)  to  the  communion  of  faints, 
4«  Be  about  the  ufe  of  the  means,  with  an  eye 
to  God  for  his  blefung  on  them  ;  pray  to  him 
for  opened  eyes,  and  that  he  would  give  you  an 
underflandingto  know  him.  There  is  a  ftupidity 
in  many  of  you,  that  makes  all  that  ye  heart® 
go  by  you,  and  as  it  were  to  Clide  off  you  ;  fo 
that  if  it  were  known,  feme  would  wonder 
how  there  could  be  fuch  ignorance  amongft  them 
that  frequently  hear  the  Gofpel.  5.  Any  light 
of  knowledge  that  ye  have,  be  tender  of  it  in 
your  pra&ice ;  God  ordinarly  refufeth  to  give 
more,  where  that  which  he  hath  given  is  not 
ufed  well ;  where  men  do  not  like  to  retain 
God  in  their  knowledge,  or  where  the  truth  is 
detained  in  unrighteoufnefs,  it  provoketh  God 
to  give  up  to  a  reprobate  mind,  as  the  apoftle 
tells  us,  Row*  1.  If  ye  continue  in  my  word  (fays 
Chrifl:,  John  8.  31,  32.)  then  are  ye_  my  dif- 
ciples  indeed,  and  ye  JhaJl  know  the  truth,  and 
the  truth  fiall  fet  you  free:  And,  John  7.  17- 
Ij  any  man  will  do  his  wiU,  he  flail  know  of  thz 
dottrine,  whether  it  be  of  God,  or  whether  1  fpeak 
cf  my  felf.  He  thatgoeth  confeic'nuoufly  aac* 
T  t  con- 


318  IfaiahK* 

constantly  about  the  duties  oFholinefs  that  he 
knows,  (for  he  mutt  make  confcience  of_  all,  elfe 
he  will  thrive  in  none)  he  fhall  increafe  in  know- 
ledge. 

There  are  alfo  fome  things  that  more  general- 
ly conduce  to  knowledge,  as  that,  magiftrates, 
minifters,  elders,  parents,  mailers  of  fchools, 
and  mailers  of  families  do  their  refpe&ive  pi- 
ties. l.Then  let  me  defire  you  to  fee  to  the  edu- 
cation of  the  youth  ;  I  mean  of  the  children  of 
the  meaneft  and  word,' to  bring  them  up  at 
fchools  :  it's  fad  to  confider,  how  many  young 
ones  of  gracelefs,  carelefs,  and  ignorant  parents, 
are  brought  up  to  the  devil ;  it  were  no 
great  bufmefs  to  help  them  that  cannot  enter- 
tain them  at  fchool.  O  that  we  were  all  wil- 
ling to  contribute  for  fuch  a  work !  it  might 
help  them  to  know  fomething  of  God,  or  to  be 
civil  atleaft;  it  would  alfo  remove  the  excufe, 
that  we  frequently  meet  with  from  many,to  wit, 
that  they  cannot  read;  and  if  parents  will  not 
be  ferioufly  concerned  jn  this  themfelves,  God 
requires  us  to  take  fome  courfe  to  bring  up  their 
young  ones  in  the  knowledge  of  God ;  and 
truly,  if  this  external  eafie  mean  be  negle&ed, 
we  can  expe&  little  of  other  means ;  if  this  were 
minded,  it  might  be  an  ornament  to  the  city, 
and  the  burden  would  not  be  fo  very  great,  if  it 
were  once  put  to  the  trial.  Will  ,ye  that  are  pa- 
rents, and  able,  be  induced  to  put  your  children 
to  the  fchool  ?  if  ye  be  not  able,  make  it-known. 
I  know- there  are  fome  who  will  drink  more  in 
one.  day  fometimes,  than  would  keep  their  chil- 
dren at  the  fchool  for  many  days;  and  I  fup- 
f'ofe,  .that  there  are  but  few  who  can  fay,  that  it 
is  meer  neceffity  that  lets  them.  Are  there  any  of 
you  that  can  fay,  ye  would  fain  bring  up  your 
children  at  fchool,  and  ye  fpake  to  magift rates, 
ox  to  church'fe/fion  for  help, and  that  it  was  re- 
ftifed  you  ?  it's  your  part  to  feek  for  help,  that 
are  really  unable,  and  it  lyeth  on  you,  to  fee 
to  it  your  felves  who  are  able  ;  and  while  ye  nei- 
ther do  your  felves,  nor  feek  help  from  others, 
ye  are-  utterly  inexcufable.  2.  I  would  com- 
mend to  you  the  neceffity  of  ufing  private  means, 
and  that  ye  would  not  lay  all  the  weight  of  your 
profiting  on  your  being  in  the  Church,  and  on 
your  coming  to  be  catechifed,  or  to  hear  others 
catechifed  ;  butr  give  diligence  in  private  to 
come  to  knowledge,  elfe  it  will  be  long  ere  ye 
thrive  and  profit*  Ye  that  are  in  one  family, 
-when  ye  come  home  from  fermoD,.  confer  toge- 


Verfen.  Serm.  |£ 

ther  now  and  then,  and  be  fpeaking  of  what,  ye 
hear  on  the  fabbath,  betwixt  fabbath-days;  and 
when  ye  can  get  any  to  anfwer  a  doubt  or  que- 
ftion  to  you,  make  ufe  of  the  opportunity  : 
though  we  could  go  through  you  all  twice  a 
year  in  examination  and  catechifing,  it  will  not 
do  your  turn  if  this  be  negle&ed:  But  as  ye 
would  be  careful  to  keep  your  children  at  fchool, 
fo  ye  would  be  bufie  in  your  families,  at  all  fa- 
mily duties ;  this  was  wont  to  be  the  old  way^ 
of  God's  people,  and  it  would  make  hearing  of 
fermons  profitable.  3.  I  would  commend  you 
to  careful  attendance  on,  and  confeiencious  ufe-- 
making  of  the  miniftry  of  the  word,  the  great 
ordinary  mean  of  knowledge ;  and  that  ye  who 
are  moft  concerned  would  be  thinking  of  the 
great  conveniency,  if  not  neceffity,  of  moe  la- 
bourers. If  it  were  known  how  numerous  a  peo«  - 
pie  we  are ;  how  many  hundreds  every  one,  who 
labours  among  you,hath  under  his  charge;  how 
little  time  we  have  to  go  through  you  all  parti- 
cularly, and  what  abounding  ignorance  there  is 
in  the  greateft  part  of  the  people  ;  I  fuppofe  it 
would  be  thought,  that  the  charge  of  any  one 
of  us  might  require  two  to  difcharge  it  fuita- 
bly ;  which  we  do  not  prefs  to  fpare  our  own  la- 
bour and  pains,  but  to  ftir  you  up  to  a  neceffa- 
ry  duty  :  the  efife&ing  of  the  thing  is  not  impof- 
fiMe,  and  it  is  a  work -and  duty  well  becoming 
you,  and  worthy  of  you ;  the  Lord,  himfelf  per- 
fwade  you  to  mind  it.  I  lhall  clofe  up  all  with 
a  caveat  or  two.  1.  Beware  of  placing  over 
much  religion  in  knowledge,  or  of  being  puff- 
up  with  your  knowledge,  when  ye  attain  to 
any  meafure  of  it.  2.  Beware  of  counting 
meer  knowledge  to  be  faith  ;  b*t  when  ye  come 
to  know  and  difcern  the  object,  be  fure  that  ye 
take  hold  of,  and  reft  upon  that  which  the  eye 
of  faith  difcerns :  the  land  is,  to  fay  (o,  afar  off, 
and  within  the  vail;  cafl  therefore  the  anchor 
of  hope  there-  3.  Beware  of  thinking,  that  ye 
meerly  of  your  felves  can  acquire  any  found 
and  faying  knowledge,  or  pump  it  out  of  your 
felves:  we  bid  you.  not  Uudy  the  knowledge 
of  God,as  ye'ftudy  other  common  things ;  there 
are  here  requifite  humility,  fear,^  reverence, 
love  to  the  truth,  dependance  on^od,  prayer 
to  him,  and  acknowledgement  of  him:  let. 
me  again  ferioufly  commend  this  ftudy  to  you, 
and  through  it  let  me  commend  ClWift  unto 
you,  whom  to  knew  h- Hfi  9tcrnal\  to  him  ba 
praifc  for  ever* 


&rm.  58. 


Jfaiab  53.     Verfe  11. 

SERMON    LVIII. 


V9 


T(aiah  ",3.  $h &J  ^is  knowledge  {ball  my  righteous  Servant  jujtify  many,  fir  be  Jball  be* 

their- iniquities* 

IF  any  thing  ftiould  be  ftudied  with  diligence, 
Aire  this  itiould  be,  even  to  be  clear  how  we 
rnay  come  to  be  at  peace  with  God,  how  we 
may  be  abfolved  and  juftifled,  when  we  come 
to  reckon  before  him  :  it  is  no  curiofity,  fingly 
and  diligently  to  make  enquiry  here,  altho'  the 
unfaithfuinefs  and  pride  of  Tome  unhappy  inen 
have  made  the  ftudy  of  it  unpleafant,  l>y  cor- 
rupting'and  making  crooked  God's  plain  and 
Gr.aight  way  of  making  of  our  peace  with  him, 
and  of  our  being  juftified  before  him. 

We  entred  to  fpeak  of  the  great  mids,  or  mean 
by  which  this  righteoufnefs,  that  juftifies  a  fin- 
ncr  before  God,  is  derived ;  or,  by  which  we 
come  to  have  a  title  to,  and  an  intereft  in  it : 
and  as  we  have  #reat  need  to  be  clear  in  that 
.righteoufnefs,  which  will  be  a  relevant  defence 
.before  the  tribunal  -of  God's  juftice,  that  we  pro- 
pofe  not  one  that  will  be  caften  and  reje&ed ;  fo 
we  have  as  great  need  to  be  clear  in  the  way, 
how  that  righteoumefs  may  be  made  ours/eeing 
many  are,  and  will  be  condemned,  notwithstan- 
ding of  Chrift's  righteoufnefs,  becaufe  there  is 
•00  application  of  it  made  by  them  to  themfelves. 

We  (hew  you,thatby  Knowledge  here  is  mean- 
cd  Faith,  as  the  fcriptures  in  the  New-tefta- 
ment  (  which  hold  out  juftiiication  to  ,be  by 
faith)  make  clear,  it.  being  evident^  that  no 
merely  fpeculative  knowledge  can  intitle  to  this 
juftification  ;  yet  it's  called  knowledge,  1 .  Be- 
caufe faith  necelTarilyprefuppofes  knowledge:  if 
it  be  not*  a  part  of  it,  yet  certainly  it's  a  necef- 
fary  antecedent  of  it.  2.  Becaufe,  though  there 
be  not  an  evidence  to  reafon  in  all  the  things 
which  we  believe,  yet  there  is  is  a  certainty;  and 
faith  gets  this  name,  becaufe  it  makes  men  cer- 
tain of  thefe  things  which  it  takes  up,  as  if  it 
•were  a  fcience  or  knowledge.  3.  To  diftinguifh 
it  from  all  other  forts  of  knowledge,and  to  bound 
.and  include  it,  moftly  at  lead,  within  this  Ob- 
jeft,  Cbrifi,  to  fpeak  fo;  therefore  it's  faid,2?/  his 
knowledge,  or  as  the  word  is-  better  rendred,  by 
the  knowledge  of  him  {ball  my  righteous  Servant 
juftijy  many,  which  fhews,  that  it*s  not  know- 
ledge taken  largely  that  he  means  of,  but  know- 
ledge with  refpeft  to  Chrift,the  great  Objeft  of 
it,  as  it  is,  1  Cor.  2. 2.  /  determined  to  know  no- 
thing amongyou,  but  Jefus  Chrifl,and  bim  cruci- 
fied.: And  faith  Paul,  Philip.  3.8.  /  count  all 
things  to  te  but  hf$  ,fir  the  excellency  of  the  know* 


ledge  cf  Jefus  Chrifi  my  Lord.  Ye  will  ask  then* 
how  doth  knowledge  and  taith  differ,  feeing 
wherever  there  is  faith  there  is  knowledge, 
though  not  contrariwife,  wherever  there  is 
knowledge  there  is  faith  ?  We  (hall  not  (land 
upon  this,  butfuortly  we  conceive,  thatknow- 
ledgedifcovers  the  Obje&,  and  faith  takes  hold 
of  the  Object,  and  reits  upon  it ;  knowledge  is 
the  eye  of  the  new  creature,  difcovering  fuch  a 
thing  ;  and  faith  is  the  hand  that  catcheth  hold 
of,  and  grips  thaf  thing  .that  is  difcovered  :  or 
thus,  knowledge  is  like  to  the  head,  that  takes 
up  fuch  a  thing  in  a  notion  ;  and  faith  is  as  the 
heart,  that  clofes  with  it;  therefore,  Romaic*  it's 
faid,  With  the  heart  man  believes  unto  righteoufi 
nfs,  and  with  the  mouth  confeffton  is  madeunt9 
falvation,  I  know  many  take  knowledge  for  faith* 
yvhich  at  the  beft  is  but  hiftorical  faith  ;  and 
it's  as  if  a  man  who  is  a  drowning  fhould  fee 
another  cafting  in  a  rope  to  him,  and  he  fees  and 
knows  fuch  a  thing,  but  takes  no  hold  of  it,  and 
therefore  perifhes ;  or,  as  a  fea-man's  difcove- 
ring  good  ground  to  caft  anchor  on,  but  not 
cafting  forth  his  anchor  thereon,  is  expofed  to 
the  violence  of  the  ftorm,  and  fo  fhip-wrecked  ; 
knowledge  difcovers  the  ground,  but  faith  cafts 
the  anchor  on  it:  it's  much  to  get  you  broughtnip 
to  know,  but  much  more  to  get  you  brought  to 
know  the  difference  that  is  betwixt  faith  and 
knowledge;  hence  it  is,  that  many  fay,  thatthey 
believedeverflnce  they  knew  good  by  illjbecaufe 
they  never  looked  on  faith,  but  as  the  knowing, 
profeffing  and  declaring  fuch  a  thing  to  be  true; 
but  it's  one  thing  to  know  a  phyfician,and  another 
thing  to  imploy  him,  &  to  make  ufe  of  his  phyfickt. 
We  fpake  of  this  general  doftrine,  that  know- 
ledge is  a  neceffary  thing,  as  being  prefuppofed 
to  faith,  and  particularly  the  knowledge  of 
Jefus  Chrift  ;  Therefore  it's  called.  The  know* 
ledge  of  bim,  becaufe  it's  Chrift  Jefus  which  is 
the  Object  of  faith ;  therefore  our  ftudy  of 
knowledge  would  efpecially  be  with  reference 
to  him.  There  are  two  forts  of  perfons,  who  are 
not  utterly  ignorant,  and  yet  are  defective 
here;  1.  There  are  fome  that  love  and  ftudy  to 
be  fcholars,  but  Chrift  is  not  theObjeft  of  their 
knowledge  ;  it's  not  the  knowledge  fpoken  of 
here,to  be  well  skilled  in  Philofophy,inTongues, 
in  Mathemaucks,  &c  which  we  difcommend 
T  X  2  not : 


320  /       fpuahft. 

not;  nor  is  it  to  be  able,  fpeculatively  to  difpute 
and  difcourfe  of  divinity,  but  it's  the  knowledge 
of  Chrift's  righteoufnels,  and  to  ftudy  experi- 
mentally and  pra<fHcally  to  make  ufe  of  it,  and 
to  be  clothed  with  with  it ;  as  one  fays  well,  If 
tve  know  him,  we  know  all;  and  if  we  know  not 
him,  though  we  know  all,  we  know  nothing  ; 
therefore  though  Paul  was  a  very  learned  man, 
and  a  great  fcholar,  yet ,  fays  he,  i  Cor.  2.  2. 
J  determined  to  know  nothing  among y-c >u>butCbrift 
jfefus,  and  him  crucified.  A  iecond  fort,are  fuch 
as  want  not  affe&ion  to  truth,  nor  love  to  pie- 
ty, yet  to  them  the  ftudying  of  this  do&rine, 
that  concern's  Chrift,  and  his  offices,  is  fome- 
what  taftelefs  and  wearifom ;  they  would  be  at 
tearing  of  duties,  cafes  and  queftions  fpoken  of, 
though  we  may  in  foroe  refpeft  fay,  that  none  of 
thefe  are  objects  of  faith  properly,  at  lead  as  it  is 
juftifying,  but  means  and  midfes  to  guide  you  to 
make  ufe  of,  and  to  carry  fuitably  to  the  privi- 
leges-that  are  in  the  covenant.  Hence  many 
have  good  affe&ion,  that  are  very  fhallo  w  in  their 
knowledge  of  Chrift,  and  think  but  little  of 
preaching,  and  books  that  hold  out  the  doctrine 
concerning  Chrift,  becaufe  they  come  not  in  fo 
clofeuto  practical  things  and  cales  ;  whereas,  if 
they  were  better  fettled  in  the  knowledge  of 
Chrift,-  it  would  anfwer  all  their  cafes,  and  loofe 
all  their  queftions  and  doubts  :  let  therefore  thefe 
be  well  looked  to,  and  this,  by  no  means,  be  nau- 
feated  or  flighted ;  though  knowledge  of  the 
truths  of  God  be  necelTary,  yet  it's  efpecially  the 
.knowledge  of  Chrift  that  is  neceffary. 

There  is  another  thing  fuppofed  here,  that 
fer.ves  to  clear  the  doctrine  of  juftificatton,which 
tve  mall  obferve,  ere  we  (peak  of  faith  it  felf  par- 
ticularly, becaufe  'tis  antecedent  to  it ;  and  'tis 
this,  That  the  gofpel  is  a  neceffary  external  mean 
fon  psromoving  of  our  juftification :  For  faith,  as 
we  have  fhewed,  prefuppofes  knowledge,  and 
knowledge  prefuppofes  the  revelation  of  God's 
mind  in  the  gofpel  ;  and  if  knowledge  be  necef- 
fary to  faith,  then  the  Gofpel  muft  be  neceffary, 
for  'tis  laid,  Rom.  1.  17.  That  by  it  the  righte- 
oufnefs of  God  is  revealed  from  faith  to  faith  ; 
there  is  great  need  toobferve  all  the  fteps  of  this 
•do&rine  well,  and  this  among  thereft  ;  the  gof- 
pel is  not  a  thing  chat  bred  in  nature's  breaft,  or- 
a  thing  that  men  by  nature  have  the  knowledge* 
of;  nay,  it's  foolifhnefs  to  the  wife  men  of  tha 
world,  as  we  may  fee,  1  Cor.  \.  We  (fays  the  A- 
Tpodlc)  preach  Chrift  crucified,  totbe^cwsaftum- 
kiing-block,  to  the  Greeks  foolifhnefs',  Faith  corner 
by  hearings  it  is,  Rom.  10.  17.  and  bearing  by 
the  word  ofGod;  and  in  the  fame  Chapi  v.  14, 
1.}.  Hfafyali  they  bcticvsinktm  of  wfcw  thfy 


Verfe  n.  Serm.  -TfflJ 

have  net  heard  f  and  hm  Jhall  they  hear  without 
aprcacber?  and  hzw  Jhall  they  preach  except  tbey 
befent  ?  where  the  Apoitle  clearly  and  convin- 
cingly infers  the  neceiftty  of  a  lawfully  called 
miniitry  tor  preaching  of  the  gofpel,  and  tor 
carrying  on  the  work,  of  juftifying  and  faving 
faith  ;  the  reafon  ist,  becaufe,  if  there  be  a  ne- 
ceflity  of  faith,  and  if  no  faith  can  be  without 
knowledge,  then  there  muft  neceffarily  be  fome- 
thing  fro  reveal  it :  I  fpeak  here  of  the  ordinary 
way  of  God's  revealing  himfelf  ;  what  he  may- 
do  extraordinary  towards  dumb  and  deaf  per- 
ions,  to  idiots  and  young  children,  I  meddle  not 
with  that,  but  leave  it  to  himfelf  as  a  fecret, 
which  he  thinketh  not  fit  to  impart  to  us.  I  call 
the  gofpel  the  external  mean  of  promoving  our 
juftification,  in  four  refpe&s,  1.  Becaufe  it  lays 
before  us  the  obje<&of  our  faith;  for  in  it  (as  it 
is,  Rom.  1.  17.)  is  the  rigbteoufnefs-  of  God  re- 
vealed, &c.  and  Rom,  3.  21,  22.  it's  fa  id,  Now 
the  righteoufnefs  of  God  without  the  law  is  mani- 
fefted,  &c.  We  would  never  know  the  way  how 
a  firmer  comes  to  be  at  peace  with  God,  and  to 
be  juftified  without  the  gofpel.  2.  Becaufe  it 
not  only  reveals  the  objecl:  of  faith,  but  it  makes 
offer  of  it ;  and  hereby  a  finner,  that  hears  the 
Gofpel,  hath  warrant  to  embrace  and  make  ufe 
of  jefus  Chrift's  Righteoufnefs,  and  to  reft:  uporr 
it :  and  therefore,  if  tentation  mould  fay  to 
the  finner,  Though  Chrift  died,  what  is  that  for 
thee?  Faith  hath  this  to  reply.  The  gofpel  calls 
me,  and  that  warrants  me  to  come  to  him,  and' 
to  make  ufe  of  his- death;  the  promife,  as  it  is, 
Alls  2.  is  to  as  many  as  the  Lord  our  God  Jhall 
call:  and  in  this  refpeft,  the  promife  is  our  right 
and  evident,  whereby  we  come  to  have  a  claim 
to  Chrift.  3.  Becaufe  God  makes  ufe  of  the  word 
preached,  for  engaging  of  fmners  to  Chrift,  and: 
for  making  them  to  take  hold  of  him  ;  it's  true, 
that  it  is  not  powerful  of  it  felf,  and  without  the 
Spirit,yet  it's  the  ordinary  mean  thatGod  makes 
ufe  of;  therefore  faith' the  Apoftle,  2  Cor*  10.  4.1 
The  weapons  of  our  warfare  are  not  carnal,  though- 
they  be  weak  in  themfelves,yet  they  are  mighty 
through  God,  to  the  pulling  down  offtrong  holdsi 
And  in  this  refpe&j  the  gofpel  not  only  offers 
life,  but,  though  God'sbleiling,  as  a  mean,  be- 
gets life  ;  and,  by  the  Spirit  accompanying  itf 
iinners  are  engaged  to  take  hold-of  Chrift,  ancfc 
to  reft  on  him  for  falvation.  4.  Becaufe  this 
word  being  taken  hold  of,  and;  clofed  with, 
contains  the  pronouncing  of  the  finner's  abfol- 
vitor>  or  of  his  abfolving  Fentence,  when  he  fays* 
If  thou  believe/},  thoujhalt  be  juflified  and  fa*- 
H$d^  upon  fuppofition  of  heaving). the  fentence. 


SernH  «J&  .If a  fab  53. 

ftands  good  to  the  believer,  T^«  arf  paft  from 
death  to  life  ;  there  being  no  condemnation  to 
tbem  who  are  in  Chrift  Jefus* 

The  1.  Wfe  ferves  to  clear  that  which  we  hin- 
ted at  before,  in  naming  this  for  a  caufe  of  jufti- 
fication; though  it  be1  the  external  inflrumental 
oaufe,  yet  it  is  a  caufe. 

The  2.  Ufe  ferves  to  teach  you  to  put  a  price 
on  the  gofpel  ;  it's  the  bane  both  of  prophane 
fecure  finners,  and  of  a  fort  of  vain  and  giddy 
people  among  us,  that  they  prize  not  the  preach- 
ing of  the  gofpel,  as  the  external  inftrumenta-l 
caufe,  that  concurs  in  the  juftification  of  fin- 
ners  ;  but  if  ever  ye  be  abfolved,  ye  will  be  be- 
holden to  this  preached  gofpel;  I  will  not  lay 
always  to  the  preaching,  but  fure  to  the  gofpel 
that  is  preached.  This  on  the  one  hand  reproves 
thefe  who  will  be  ready  to  fay,  that  they  have 
faith,  who  yet  never  knew  the  gofpel  to  do  them 
good,  and  fuch  alfo  who  feldom  come  to  hear, 
and  who  never  care  for  preaching  ;  2nd  upon 
the  other  hand,  it  reproves  thefe,  who,  when 
they  fall  a  tottering,  reeling  and  wavering,  and 
begin  to  incline  to  error,  cad  at  the  preaching 
of  the  gofpel,  having,  it  may  be,  flighted  it  be- 
fore in  their  hearts;  whither  when- Satan  onee 
gets  them,hetofTes  them  in  a  great  meafure,ashe 
pleafes,and  makesthemfo  giddy,by  frequent  tur- 
ning about,that  they  fcarcely  leave  to  themfelves 
afoot-broad  of  fcripture-ground  to  {land  upon  : 
But  as  ye  refpe&  the  glory  of  Chrift,the  good  of 
your  fouls,  and  your  abfolution  before  God,  e- 
(leem  much  of  the  gofpel ;  for  iff  the  power  of 
Cod  to  falvation :  and  if  ever  ye  come  to  heaven, 
it  will  be  by  this  gofpel,  as  the  external  mean ; 
thefe  nations  that  never  heard  it  will  think- you 
to  be  mod  defperately  wicked  &  miferable,  who 
have  had  it,  and  yet  fa  unworthily  flighted  it. 

For  preffing  of  this  Ufe  a  Httle,  take  Two  or 
Three  directions  in  reference  to  it.  1 .  Walk  under 
the  conviction  of  the  neceflity  of  the  gofpel,  for 
there  is  no  abfolution  without  it  ;  it  is  true, 
God  might  have  taken  another  way,  but  on  the 
fuppofition,  that  he  hath  appointed  faith  to  be 
amids  to  juftification,  and  that  faith  fuppofes 
knowledge,  then  certainly  knowledge  doth  fup- 
pofe  a  neceflity  of  hearing  the  gofpel :  ye  will 
never  value  preaching,  nor  any  other  ordinance 
of  Chrift,  if  ye  fee  not  a  neceflity  of  them,  and 
know  them  not  to  be  for  your  good.  2.  Study 
to  know  what  is  the  main  end  and  defi£n  of, 
and  what- is  the  advantage  that  is  to  be  had  by 
the  ordinances.  Many  come  to  the  preaching 
of  the  gofpel,   to    hear  and:  learn  feme  leffon 


Verfe  1 1*  32* 

fome  to  get  a  doubt  loofed;  none  of  which  are  to 
be  ditfallowed  in  themfelves,  but  rather  in  i"o  far 
to  be  commended :  but  how  few  come  to  it,  as  to 
a  mean  to  carry  on,  and  bring  about  their  juftifi- 
cation ;  and  to  bring  them  out  of  black  nature,in- 
to  a  ftate  of  grace  ?  .It's  the  fum  of  Paul's  preach- 
ing, and  the  end  of  it,  as  tke  divine  hiftorian 
{he\\s,Atts  26.1%. To  open  blind  eyes, to  turn  them 
from  darknefs  to  light. and  from  the  power  of  Sa- 
tan unto  God,  that  they  may  receive  fcrgivenefs 
cffins,  and  an  inheritance  among  tbem  that  are 
fanllified  by  faith  that  is  in  him.  3.  Aim  in  your 
practice  to  carry  on  this  defign,  even  to  put. a 
■clofe  to  the  treaty  anent   juftification  betwixt 
God  and  you.  When  ye  come  to  the  preaching* 
and  hear  us-  declare  in  the  name  of  the  Lord, 
that  a  believing  flnr.er  hath  aecefs  to'  have  his 
fin  taken  away,  and  to  be  juftified  through  the 
imputation  of  ChriiVs  righteoufnefs ;  ye  would 
ftep  to,  hearing  this  proclamation  made  of  the 
pardon  of  fin,  by  one  of  Chrift's  ambafTadors 
in  his  name,  and  accept  ofj   embrace  and  cor- 
dially clofe  with  it,  if  it  were  jufl  now,  at  this 
very  occafion.  4.T his  would  be  the  great  defiga 
both  of  preachers  and  hearers-;  of  preachers, to 
follow  that  way  of  preaching   moft,  that  lays 
open  the  -my- fiery  of  faith  in  Chrift;  and  of  hea- 
rers, to  love  that  way  of  preaching  beft,    not 
fo  much  that  which  fills  the  head  with  notions., 
as  that  which  ferves  to  help  to  clofe  a  bargain  be- 
twixt God  and  you.  This  was  Paul's  great  defi&n 
in  preaching,  as  we  fee,  1  Cor.  2.  2.  and  \.Qor.  1. 
23,  24.    He  no  doubt  taught  other  things,  but 
he  compended  all  in  this,  or  levelled  all  at  this, 
as  the  rcope  ;  and  this  was  his  main  defign  in  his 
preaching,  and  prefling  of  other  things*. 

The  yl  ufe  ferves  to  make  a  fad  difcovery  of 
many  of  you.  Is  this-  gofpel  the  external  mean 
of  juftification  ?  Then  fee  if  ye  ever  knew  any 
benefit  ye  got  by  it.  Ye  will  be  like  to  fay,  that 
ye  are  in  friendship  with  God  ;  but  how  I  pray 
you  came  ye  by  it  ?  There  is  little  change  to  the 
better  in  your  knowledge,  and  as 1  little  odds  in 
your  practice :  ye  are  as  much  given  to  cove- 
toufnefs,  tipling,  lying,  fwearing, pride,  vanity, 
CSV.  as  ever  ;  and  are  thefe,  think  ye,  the  fruits  • 
of  juftification  ?  do  ye  think  that  to  be  juftifi- 
cation,which  is  neither  from  the  word ;nor  con- 
form to  it?  If  God  would  commend  this  to  your  • 
hearts,  I  think  it  might  alarm  you* to  more  fe- 
rious  thoughts  of  your  condition.  I  put  it  to 
your  confcience,  if  ye  can  conceive  any  diffe- 
rence.betwixt  you,  and  thefe  that  never  he^rd 
the  Gofpel?  Ye  are  baptized,and  hear  preaching,. 


for  informing  their  judgment ;  fome  come  toget-  Cfr,But.aks;it's  none  of  thole  that  j^tlifies ;  they 
directions,  in  reference  to  fome  particular  duty  yK  ars^ 


32*  Ifaiah    $3. 

are  only  ufeful,as  they  lead  you  forward  to  the 
ufe-making  of  Jefus  Chrift.  Again,  let  me  ask 
you,  what  effe&  hath  preaching  upon  you  :  riath 
it  convinced  you  of  fin  P  no;  how  then  can  it 
convince  you  of  righteoufneis  r  Therefore,  if 
ye  would  make  fure  juftification  indeed,  try  it 
by  the  word.  I.  What  was  it  that  put  you  to 
feek  after  righteoufnefs,  and  juftification  ?  was. 
ye  ever  convinced  of  the  need  of  it  P  and  if  ye 
have  been  convinced,  was  it  by  preaching  of  the 
word  ?  2.  If  ye  have  been  convinced  of  your 
iin  and  mifery,  where  fought  ye  for  a  remedy  ? 
was  ye  led  in  through  the  word,  to  feek  a  plai- 
.  fter  to  heal  that  wound  of  con vi&ion  P  3.  What 
was  it  that  warranted  you  to  take  hold  of  that 
word,  or  that  gave  you  a  right' to  it  P  I'know 
..that  ye  will  fay,  that  it  was  Chrift  holden  out 
an  the  word,  that  ye  did  betake  your  felves  to; 
but  what  weight  laid  ye  on  God's  call  in  the 
.gofpel,  warranting  you  to  lay  hold  on  the  pro- 
inife  of  righteoufnefs  and  pardon  of  fin  through 
Chrift  P  1  know  there  are  many,  who,though 
there  had  not  been  a  call  from  God,  would  have 
confidently  ftepped  forward  to  the  promife ;  but 
were  ye  ever  like  to  Peter's  h  carers,/?  wfod  inycur 
heart j  ,&  made  to  fay,.Me#  and  brethren  what  foaJl 
3»e  do  ?  Or,being  fome  way  pricked, was  itGod's 
call,hoiding  out  the  promife  to  you>  and  to  your 
children,  and  to  as  many  as  our  God  JhaU  call, 
that  brought  you  to  reft  on  the  promife  I  God 
hath  defigned  preaching  for  this  end  ;  and  ye 
would  try,  if  ever  ye  was  put  to  it,  to  look  to 
God's  call,  that  gave  you  warrant  to  believe  ;  for 
there  is  nothing  more  certain  than  this,  that 
wherever  faith  is  ficker  and  well  built/tis  groun- 
ded on  God's  call,  and  doth  take  his  faithfulnefs  . 
for  its  backbond  (to  fay  fo)  and  warrant. 

More  particularly,  we  come  to  (peak  of  this 
word,  as  it  refpe&s  the  inward  mean-,  orthei/i- 
voard  inflrumental  caufe  of  juftification,which  is 
faith  ;  for  there  is  this  order  and  method,  i.The 
iinner  is  convinced,  and  made  fenfible  of  {in, 
and  brought  to  reckon  for  it,  in  his  own  con- 
fcience  before  God.  2.  There  is  Chrift's  being 
holden  forth,  interpofing  himfelf  to  take  on  the 
dinner's  debt,  and  fatisfying  the  juftice  of  God 
for  it,  which  is  the  meritorious  caufe.  3. 
There  is  God's  offer  in  the  gofpel,  holding  out 
Chrift's  righteoufnefs  to  loft  finners,  and  cal- 
ling them  to  make  ufe  of  it.  4.  Upon  this, 
there  is  faith's  receiving  of  the  offer,  and  reft- 
ing  upon  Chrift,  and  his  righteoufnefs  for  life; 
which  (to  fpeak  fo)  is  the  inward  inftrumental 
caufe,'  taking  hold  of  the  external,  and  as  I  faid 
of  Chrift  in  it.  5.  And  laftly  follows  God's  im- 
puting the  rightcouihefs  of  Chrift  to  the  fin- 


ner,  and  abfolvmg  him,  by  vertue  oftbat  righ- 
teoufnefs; from  the  guilt  of  his  fin,as  if  .he  had 
never  finned.. 

in  [peaking  of  this  inward  inftrumental  caufe 
Five  things  would  be  cleared,  which  we  fun  pole* 
are  implied  in  the  words.  1.  The  neceifity  of 
faith,  holden  out,  as  the  mean,  by  which  ju- 
ftification is  come  by.  2.The  immediate  Objeci 
of  juftirying  faith,and  that  is  Chrift's  fufferings 
or  Jefus  Chrift,  as  fuffering,  travelling  in  foul' 
and  paying  our  debt.  3.  The  ait  of  this  faith 
on  this  Objca:,  which  is  not  a  bare  fpecuiative 
.knowledge,  or  a  meer  hiftorical  raith,  but  fome- 
thing  that  really  afts  on  Chrift,  with  refp^  to 
his  fufferings.  -  4.  The  effeft  of  this  faith,  ta- 
king  hold  on  Chrift  and  his  fufferings,  and  that 
is  juftification,  which  is  not  the  making  a  iin- 
ner to  be  juft  by  inherent  righteoumeis,  but 
the  a&ual  abfolving  of  him  from  the  guilt  of 
fin,  and  from  God's  curfe  ;  the  changing  of  bis 
ftate,  and  the  bringing  him  from  under  the* 
curfe,into  good  terms  with  God.'  5.  The  manner 
how  faith  concurs  in  producing,  or  bringing 
about  this  effe&  ;  wherein  we  have  this  general 
that  faith  hath  a  peculiar  influence  in  the  jufti- 
fication of  a  finner,  that  no  good  worjv  nor  any 
other  .grace  hath.  There  is  none  of  all  .thefe 
things  but  it  is  in  this  miferably  declined  gene- 
ration  (wherein  the  devil  fets  himfelf  mightily 
to  obfeure  truth,  as  the  Lord  by  the  gofpel 
doth  clear  it)  controverted:  I  fhall  only  endea- 
vour to  clear  the  pofitive  part,  and  let  you  fee 
what  is  truth  in  thefe  things,  whereby  ye  may 
be  brought  to  difcover  and  abhor  the  errors  that 
are  contrary  thereto. 

The  1  ft  Do&rine  then  is  this,  That,  before  a 
man  can  be  juftified  and  abfolved  from  the  curfe 
of  God  due  to  him  for  fin,  there  is  a  neceifity  of 
faith  in  our  Lord  Jefus  Chrift.  This  is  clear 
from  the  words,  and  from  what  hath  been  faid 
in  the  opening  of  them  up  ;  if  it  hzby  bis  know- 
ledge3or  the  knowledge  ofhitHyth&t  many  arejufti- 
fied,  then  it  cannot  be  that  they  are  juftified  be- 
fore they  come  to  the  knowledge  of  him,  or  from 
eternity.  Only  in  pafling,  take  two  or  three 
words  of  ad  vertifement,  and  then  we  ihall  con- 
firm the  doctrine.  1.  When  we  fpeak  of  ju. 
ftification,  it's  in  refpe&  of  our  being  abfolved 
and  freed,not  from  the  pollution  of  iin,but  from 
the  guilt  of  it,  as  it  makes  us  obnoxious  to  the 
curfe;  the  clearing  of  the  effect,  will  clear  this 
more.  2.  When  we  fpeak  of  faith,  it's  not  to 
be  underftood  as  it  were  a  declaration,  or  ma-  - 
nifeftation  of  our  juftification  ;  or,  it  is  not  to 
be  underftood  of  faith  in  the  height  of  full  afiu- 

rance, 


Serm.  58.  „    -  $*!?*  13- 

ranee,  and  as  it  is  a  plerophory,  but  of  raith,  as 
it  is  a  laying  hold  upon  Chrift.  3.  When  we 
{peak  of  the  neceflity  ©f  faith  in  order  to  jufti- 
fication, we  mean  not,  as  if  there  were  I'uch  an 
abfolute  neceflity  o^  it  in  itfelf,  that  God  could 
not  do  otherwise,  or  juftirie  without  it ;  but  we 
mean  a  neceflity,  in  refpe&  of  the  order  which 
God  hath  laid  down,  and  held  forth  in  the  Go- 
fpel,  which  is  by  the  knowledge  of  his  Son  to 
juftify  many.  And  from  thtie  confiderations 
many  arguments  of  our  adversaries  are  made 
Very  little  regardable,  yea  utterly  void. 

tor  confirmation  of  the  do&rine,then,  1. Con- 
fider thefe  fcriptures,  thatexprefly  limit,  confine 
and  bound  juftificatioirand  pardon  of  fin  to  the 
perfon  that  doth  believe:  So,  Rom.  1.  17.  The 
rigbteoufnefs  of  God  is  revealed  from  faith  to 
faith  ',  as  it  is  written^The  juftjhalllive  by.  faith. 
Rom.  3.  24,25.  Being  juftified  fteely  by  bis gra^e, 
■  through  the  redemption,  that  is  in  Cbrift  Jefus, 
rob  cm  God  hath  fet  forth  to  be  a  propitiation 
through  faith  in  his  bleed,  &c.  Col.  3.  22.  God 
hath  concluded  all  under  fin,  that  the  promife 
by  faith  of  Jefiu  Cbrift  might  be  given  to  them 
that  believe*  Ads  13.  38,  39.  Through  this  Man 
is  preached  unto  you  the  forgive nefs  of  fins,  and 
by  him,  all  that  believe  are  juftified  from  all 
things,  from  rohich  they  could  not  be  juftified  by~ 
the  law  of  Mofes.  Confult  thefe  fcriptures,  and 
ye  will  find,  that  Paul  clears  both  thefe  quefti- 
ons,  1.  Who  are  juftified?  All  that  believe. 
2.  When  are  they  juftified  ?  When  they  believe. 
2dly,  Confider  thefe  fcriptures,  that  place  all 
men  before  believing  into  a  ftate  of  wrath,  and 
they  will  furnifh  a  fecond  ground  for  this  ;  as, 
John  3.  18.  He  that  believeth  on  him,  is  not  con- 
demned :  but  be  that  believeth  net,  is  condem- 
ned already]  he  lies  under  the  covenant  of  works, 
and  is  condemned,  as  confidered  in  himfelf,  tho' 
God  may  have  a  purpofe  to  make  a  change  of  his 
ftate  :  So,  Epb.  2. 1,  2,  3.  Tou  hath  he  quickned, 
who  were  dead  in  trefpajfes  and  fins,  wherein 
in  time  paft  ye  walked,  and  were  children  of 
wrath  even  as  others,  &c.  And  v.  12,  13.  We 
were  fometimes  without  Cbrift,  being  aliens  from 
the  common-wealth  of  lfrael,  andftrangers  from 
the  covenant  of  promife,  without  hope,  and  with- 
out  God  in  the  world  :  But  now  in  Cbrift  Jefm> 
ye  who  fometimes  were  far  off,  are  made  near  by 
the  bleed  of  Cbrift.  And  v.  8.  By  grace  ate  ye 
faved,  through  faith,  and  that  not  ofyourfelves, 
it  is  the  gift  of  God ;  net  of  works-,  left  any  man 
Jbould  boajt.  It's  faith  that  gives  the  title,  which 
we  had  not  before,  idly,  Confider,  that  the 
fcriptures  do  exprefly  make  believing  to  preceed 
juili£c*Uo3j  and  make  juiUficatiojuabcaivcf- 


Verfe  11.  323 

fed:,  or  rather  a  confequent  of  faith,  to  which 
faith  neceflarily  concurs;  as  all  thefe  places, 
which  fay,  that  we  are  juftified  by  faith  in 
Chrift,  do  clear  :  as,  Rom.  5.  1.  Being  juftified 
by  faith,  we  have  peace  with  God,  through  our 
Lord  fefus  Chrift  \  which  place  looks  on  faith's 
concurring  in  juftification  with  a  kind  of  caufa- 
lity.  Rom.  3.  22,  25.  The  righteoufnefs  ofGod9 
'which  is  by  faith  of  fefus  Chrift  unto  all,  and 
upon  all  them  that  believe,  &c.  Epb.  2.  8.  By 
grace  are  ye  faved,  through  faith.  See  more 
fully  to  this  purpofe,  Gal.  2.  16.  where  the  A- 
poftle  defignedly,  as  it  were,  fets  himfelf  to  con- 
firm this  truth;  for,  fpeaking  of  the  way  how 
finners  oome  to  be  juftified,  and  as  it  were  en- 
tring  into  the  debate,  he  fays,  Knowing  that  * 
man  is  not  juftified  by  the  works  of  tbs  law,  but 
by  the  faith  of  fefus  Cbrift,  even  as  we  have, 
believed  in  Jefus  Cbrtft,  that  we  might  be  jufti- 
fied by  the  faith  of  Chrift.  In  which  place  we 
have  three  things  confiderable  to  make  out  the 
point ;  !•  He  compares  the  concurring  of  faith 
to  juftification,  in  the  covenant  of  grace,  to  the 
concurring  of  works  to  juftification,  or  to  the 
obtaining  of  life,  in  the  covenant  of  works ;  as 
works  did  juftify  in  the  covenant  of  works,  fo 
does  faith  in -the  covenant  of  grace  1  Now  cer- 
tainly the  performing  of  works,  in  the  covenant 
of  works,  behoved  to  go  before  juftification  that 
way ;  therefore  the  want  of  works  made  Adam 
to  come  fhort  of  juftification  by  works*  2.  He 
looks  on  faith,  and  fpeaks  of  it,  as  concurring  . 
to  juftification,  with  a  refpeft  to  Chrift  ;  and 
never  looks  on  it  in  this  matter,  as  a  grace  con- 
fidered in,  and  by  itfelf,  but  as  acting  on  Chrift 
in  a  peculiar  manner.  3.  In  exprefs  words,  he 
fays,  We  have  believed  in  Chrift  Jefus,  that  we 
might  be  juftified-,  which  clearly  implies*  that 
they  could  not  be  juftified  before  they  believed 1 
And  we  may  weil  and  eaflly  gather,  that  the 
juftification  here  meant  is  that  which  is  real  and 
afrual,  and  not  the  declaring  of  a  man  to  be  ju~ 
ftified  to  himfelf,  elle  works  might  declare  a  mair 
to  be  juftified  to  himfelf,  as  well  as  faith;  but 
he.contradiftinguiihes  faith  and  works  here,  and 
oppofes  the  one  to  the  other. 

Thefirft  ufe  ferves  for  clearing  of  this  truth. 
That  there  is  a  neceflity  of  faith's  taking  hold  cf, 
and  refting  on  Chrift,  ere  we  can  be  abfolvcd 
and  juftified  ;  and  fo  bath  thefe  errors  of  Anti- 
mmiansfaW  to  the  ground,  1.  That  by  which, 
they  afTert,  That  thefe  who  are  juftified,  were 
juftified  from  eternity,  and  were  never  under 
God's. curfe.  And,  2.  That  faith  is  not  neceua- 
ry  to  the  attaining  .of  juftification,  but^only  to 


32+  m      Ifaiah  ^3. 

a  perfon's  knowledge  that  he  is  juftified  \  and 
fo  they  fay,  that  faith  enters  us  not  in  the  cove- 
nant ;  which  is  falfe,  it  being  the  terms  or  con- 
dition, on  which  God  propofeth  and  promifeth 
pardon  in  his  covenant  -,  as  is  clear,  John  3.  18. 
Whofoevzr  believes  Jbali  net  be  condemned,  but 
Jball  have  everlafting  life*  And  Mark  16.  16. 
He  that  believes,  and  is  baptised,  Jball  be  faved; 
with  this  oppofition,  He  that  believeth  not  Jh all 
be  damned  ;  Faith  being  it  which  enters  us  in 
the  covenant  :  for  either  finners  are  juftified  be- 
fore they  can  be  in  covenant  with  God,  which 
is  an  abfurdity,  and  inconfiftent  with  God's  co- 
venant ;  or  it's  by  faith  that  they  entred  in  the 
covenant.  There  is  here  alfo  a  clear  difcovery 
and  confutation  of  a  id  error  of  Antinomians, 
concerning  the  nature  of -faith,  that  it  is  perfons 
believing,  that  tkey  .are  juftified :  No,  not  fo ; 
for,  as  the  apoftle  fays,  Gal,  2.  16.  We  have  be- 


yerfe  «•"  Serm.  <«.' 

heved  that  we  might  be  juftified  ;  we  believe,  m 
order  to  juftification :  And  to  fay,  as  Antino- 
mians do,  would  do  much  to  infer  uriiverfality 
of  juftification,  as  well  as  of  redemption.  It's 
God's  mercy,  that  this  error  is  difcovered,  and 
that  we  have  his  truth  pointing  out  to  us,  that 
juftification  muft  have  faith  going  before  it,  and 
alongft  with  it. 

The  id  ufe  ferves  to  demonftrate  the  abfolute 
necefllty  of  believing,  and  taking  hold  of  Chrift. 
If  abfolution  and  juftification  be  necefTary,  faiti 
muft  be  necefTary :  And  therefore,  it  Chrift  be 
preached  to  you,  and  if  by  him  all  that  believe 
are  juftified  ;  take  hold  then,  I  befeech  you,  of 
the  offer  ;  receive,  embrace,  clofe  with  it*  and 
let  your  very  hearts  open  to  it,  without  which 
ye  can  never  expect,  to  be  juftified  before  the  tri- 
bunal of  God.  Now  let  God  himfelf  blefs  this 
fame  word  to  you  through  jefus  Chrift. 


Ifaiah  ^3.  11. 
their  iniquities. 


s  e  R  M 

*By  his  knowledge  Jball  my 


SOmcj  further  and  more  ferlous  apprehen- 
fions  of  our  fin  and  hazard  would  make  the 
reading  of  thefe  words  to*be  refrefhful  and  wel- 
come to  us  ;  the  ftayed  thoughts  of  an  arreft- 
ment  laid  upon  us,  to  appear  before  God's  tri- 
bunal, and  to  reckon  for  our  debt,  would  make 
us  think  much  of  a  Cautioner  ;  the  want  where- 
of make  the  glad  tidings  of  the  Gofpel  to  be 
taftelefs,  and  without  relifh:  This  is  the  great 
fcope  of  thefe  words,  to  fhew  how  a  fummoned 
finner,  arraigned  at  God's  bar,  may  be  juftified, 
and  freed  from  the  charge  he  is  liable  to ;  for, 
fays  the  prophet,  By  his  knowledge,  who  is  the 
Surety  of  the  covenant,  Jhail  many  be  juftified. 
That  which  we  laft  left  at  was  this,  That  faith 
in  Chrift,  receiving  and  refting  on  him,  is  ne- 
cefiary  for  the  attaining  of  juftification  ;  fo  that 
in  God's  way,  thefe  arc  fo  linked  and  knit  toge- 
ther, that  never  one  fhall  be  juftified  but  a  be- 
liever ;  tho'  there  be  a  righteoufnefs  in  Chrift, 
yet  it  fhall  be  derived  and  communicated  to 
none,  come  to  age,  but  to  thefe  who  by  faith  be- 
take themfelves  to  Chrift  :  What  way  the  Lord 
takes  with  infants,  elect  infants  I  mean,  is  not ' 
that -which  the  prophet  aims  to  fpeak  of  ;  tho'  it 
heChrift'6  righteoufnefs  that  is  communicated 
to  them,  as  well  as  it  is  to  them  who  are  at  age, 
yet  as  to  the  manner  of  communicating  it,  God 
hath  his  own  way,  which  we  know  not. 
Now  that  we  may  learn,  in  fpeaking  to  thefe 


O  N     LIX. 

rigbteoui  Servant  \uftify  many,  for  he  Jhall  bear 

truths,  not  only  to  get  fome  light  for  informing 
of  our  judgment,  but  alfo  fome  help  for  our  pra- 
ctice ;  take  two  or  three  ufes,  ere  we  proceed 
any  further. 

The  if}  ufe  then  is,  To  let  you  fee  the  abfo- 
lute neceffity  of  believing  in  Chrift  Jefus,  and 
that  it  is  as  necefTary  for  the  attaining  of  our 
juftification,  as  Chrift's  dying  is  ;  for  our  jufti- 
fication is  an  effect  flowing  from  feveral  caufes, 
and  the  want  of  any  of  them  will  mar  it :  There 
muft  neceffarily  be  a  concurrence  of  them  all, 
to  bring  it  about ;  and  therefore,  tho'  there  be 
an  excellent  worth  in  Chrift's  righteoufnefs,  yet 
there  is  a  neceffity  of  faith,  to  lay  hold  upon  it, 
and  to  make  it  ours  :  God's  order  in  the  cove- 
nant bears  this  out,  wherein  he  hath  knit  the 
promife  of  pardon  of  fin,  and  of  juftification,  to 
faith,  and  refting  on  Chrift;  and  there  is  good 
reafonforit,  as,  1.  The  Lord  will  have  a  finner 
to  know  what  he  is  obliged  to  Chrift,  which 
faith  contributes  much  unto*,  for  faith  ftands  not 
in  the  way  of  the  freedom  of  juftification,  but 
rather  commends  it  *,  for  the  Lord  would  have 
us  know,  that  we  hold  our  life  of  him :  And 
not  to  receive  him  by  faith,  is  an  evidence  of 
higheft  preemption  j  therefore  it's  faid,  Rom, 
4.  16.  It  is  by  faith,  that  it  might  be  of  grace  : 
God  hath  cholen  this  way,  that  the  frecnefs  of 
his  grace,  in  pardoning  of  iin,  may  he  feen. 

2*  The 


Serm.  ft.  JJaiah 

2.  The  Lord  by  this  lets  the  unbeliever know, 
that  the  reafon  of  his  own  ruin  is  of  hi'mfelf ; 
there  fhall  not  be  one  unbeliever  found/  that 
ihall  have  it  to  fay,  that  the  blame  lay  on  God, 
or  on  Chrift,  becaiife  the  offer  was  made  to  them 
on  condition  of  receiving  it  by  faith,  and  they 
not  performing  the  condition,  their  guilt  is  ag- 
greged  by  their  flighting  of  the  offer  ;  It's  true, 
that  we  are  not  now  dealing  with  them,  who 
-downright  deny  the  truth   of  this   doftrine  ; 
but,  alas,  what  better  arethey,  who  do  in  their 
pra£ice  deny  it,  and  live  (enflefly  and  fecurely 
under  the  gofpel  ?    We' conceive  that  there  are 
Three  forts  of  perfons,  that  have  need  of  a  word 
to  be  fpoken  to  them  here.  i.  Such  as  live  care- 
lefly,  and  fecurely  fas  we  juft  now  faid)  as  if 
God  required  nothing  of  them  at  all  i   as  they 
nvere  born,  they  know  not  how  ;    fo  they  live, 
they  know  not  how  ;  and  when  they  are  preflfed 
to  a  change  of  their  ftate  and  way,  they  makeex- 
cufes,  partly  from  the  finfulnefs  of  their  nature, 
that  they  can  do  nothing,  partly  from  the  abun- 
dant grace  of  God,thache  muftdo  all :  but  it  will 
never  exeufe  you, that  ye  wanted grace,and  had  a 
finful  nature-tor  whom,!  pray, can  yeblame  for  it? 
ye  that  make  a  bachel  of  his  mercy,  if  ye  con- 
tinue to  do  fo,"  fhall  never  get  good  of  it ;    for 
'he  h  'th  (aid  that  he  will  juftifry  and  fave  none 
but  the  believer  :    There  is  none  other  that  hath 
the  prcmile  of  pardon  ;  it  is  not  made  to  any 
thin5  that  is  to  be  brought  forth, or  done  by  your 
own  ftrength,  nr  by   the  ftrengh  of  nature,  or 
of  free-will;  bat  God  hath  laid  downthis  order 
and  method,  and  made  it  known  that  ye  fhould 
believe  and  receive  the  offer  of  Chrift  in  the 
gofpel ;  renounce  your  own  righreoufnefs,   and 
betake  you  to  ChrilFs  righteoufnefs,  otherways 
ye  cannot  on  good  ground  expedt  to  be  juftifled. 
2.  Others  will  fet  about  many  things  that  are 
good*,  but  the  wnrksof  believing  they  can  never 
be  brought  to  mind  or  own:  they  will  make  a  fort 
of  confeience  of  prayer,  of  keeping  the  Church, 
of  reading  the  fcriptures,  $Vr  butto  give  qbedi- 
ence  to  the  command  ot  believing,  they  mind  it 
not,  they  can  ive  and  die  without  it ;    this  was 
the  wo!ul  and  foul-ruining  pra&ice  of  the  Jews 
of  old,  as  w»  are  told,  Rom.  9.  They  took  mu?h 
pains  to  come  by  righteoufnefs, but  they  attain- 
ed it  tint,  becaufe  they  f  ught  it  not  by  faith , 
hut  as  it  were  by  the  works  cfthe  Jaw,  fr  they 
(tumbled  at  that  ^tumbling  ft  one  ;    when  they 
had  gone  a  part  of  the  way,  as  itwere,and  come 
to  the  (tone  of  believing,  there  they  fell  and  brake 
their  necks.     Hence  there  are  many,  who  pro- 
mife  he  ven  to  themfelves,  and  think  that  they 
have  done  fomething  fork,  who  yet  never  laid 


53.     Verfen.  3*5 

hold  on  Chrift  for  their  juftification  ;   but  let 
me  tell  you,  that  though  ye  could  go  the  grea- 
teft  length  in  holinefs  that  ever  any  did  fince  A- 
dam\  fall,it  will  not  avail  you,  if  ye  negle&  faith 
in  Chrift  :  I  fay  not  this  to  diffwade  you  from 
the  duties  of  holinefs,  God  forbid;  but  to  divert 
you  from  feekin'g  juftification  bv  them:  ftudy  the 
duties  of  holinefs,  but  feek  always  by  any  means 
to  be  found  in  Chrift,  and  in  his  righteoufnefs, 
and  not  in  the  righteoufnefs  of  your  duties,  as  to 
your  justification.    It  is  true  none  that  have  any- 
tolerable  meafure  of  knowledge,will  profefs  down- 
right, that  they  lean  to  holy  duties;  yet  many  are 
fo  ignorant,  that  they  cannot  diftinguifti  betwixt 
faith  and  works ;  and  there  are  not  a  few,who  have 
a  hope  of  heaven,  fuch  as  it  is,  who  never  knew 
any  thing  of  the  exercife   of  believing.     A  ^d 
fort  are  thefe,  who,  becaufe  of  fome  common  fa- 
vours that  they  have  received,  as  evidences  of 
Gods  care  and  kindnefs,    conclude  their  jufti- 
fication.    It  may  be  fome  have  had  now  and. 
then  deep  convi&ions,  or  have  win  to  tears  in 
prayer,    or  at  a  fermon  :     Others,  it  may   be, 
have  had  fome  joy  now  and  then,    at  hearing 
the  word  :     Others  will,  it  may  be,   dream  of 
fuch  and  fuch  heavenly  things,     and    have,  as 
they  fuppofe,  a  vifion  ofthem  in  their  fleep,  and 
fome  joy  will  follow  on  it  when  they  are  awa- 
ed  :    Others  may  have  met  with  many  delive- 
ries by  fea  and  land,  and  God  hath  dealt  well 
with  them,    and   their  children,     in   external 
things -ffbat  alas,  thefe  things  may  befal  unbe- 
lievers :    hot  one  pf  them,  nor  all  of  them  to- 
gether, if  there  be  no  more,  will  juftify  ;    ye 
would  rather  try  thefe  things,  whether  they  be 
found,  and  evidences  of  fpecial  loye,  or  not,  by 
your  believing  ;  ifthey  have  faith  in  Chrifl  carri- 
ed  along  with  them,  it's  well ;  if  ye  can  fay, that 
after  ye  believed,  ye  were  fealed  with  the  holy 
fpirit  ufprowife,  and  that  your  joy  followed  upon 
your  doling  with,  and  refting  upon  Chrift,  ye 
have  no  reafon  to  queftion  it ;    but  where  fuch 
taftes^oes  before,  and  are  without  believing, 
it's  (ufpeft  like  ;     there  are  many  of  you.  that 
have  multitudes  of  things,  that  ye  lean  to,  be- 
llde  Chrift,  and  never  feriouflv  put  your  felves 
to  the  trial,  whether  ye  be  indeed  fled  to  him, 
2.  Ufe.  We  would  commend  this  to  vou,  as  a 
ground  of  trial  of  your  felves,  if  ye  be  juftifi^d, 
if  ye  have  feriouflv  taken  with  your  jdn,  and  em- 
braced God's  offer  of  the  righteoufnefs  of  Chrift, 
andrefted  on  it;  mike  this  once  fure,that  ye  have 
been  fenfible  of  fin,    that  ye  have  been  beaten 
from  your  own  righteoufnefs,  -that  ye  have  fled 
to  Jefus  Chrift,  and  clofed' with  hi$  rdgfiteouf- 
»U  ^i  nefc 


326  Ifaiah  33. 

nefs  offered  in  the  gofpel ;  then,  this  will  na- 
tively follow,  that  by  his  knowledge  thou  art 
juftined  ;  his  word  fpeaks-it  out-piain  to  thee  : 
It  may  bs  that Jbrne  think  this  to  be  a  broad 
mark,  and  that  others  will  think  it  narrow  ; 
yet  it  is  afolid  mark,  and  no  other  thing  is  oc 
can  be  a.  mark,  but  as  it  implies  this.  Though 
fome  may.  prerumtuouuy.  gather  from  it  a  broad 
conclufion,  yet  it  will  be  found  to  be  asftjrait? 
ning  and  Searching  a  mark,  when  well  confider- 
cd,  as  other  marks  and  evidenc«s  are,  that  we 
cannot  at  firft  fo  eaiily  lay  bold,upon ;  and  there* 
fore  we  would  fay,  that,  it's-  not  every  one  that 
thinks  he  believes,  but  it's  fuch  as  really  believe* 
who  have  this  evidence ;  and  for,  preventing  of 
miftakes,  we  fhall  follow  this;evidence  of  juftiftr 
cation,  to  wit*  faith,  to  the  very  rife  of  it.  I. 
It  fuppofes  a  charge  and  fummons,  as  it  were^gi? 
ven.  to  the  perfons,  to  appear  before  God.  2. 
There  is  a  fentence  difcovered,  (landing  againft 
them,  and  over  their  heads,  by  the  covenant  of 
works.*  now,what  can  ye  fay..to  thefe  Two  ?  where 
I  delire  you  not  fo  much  to  (peak  your  light,  as 
your  practice  and  experience  ;  what  a  charge,or 
fummons  was  putin  your  hands?  Haye  ye  read' 
the  libel  of  your  (ins;?  aad  have,  ye  feen.the 
breaches  of  the  law,  and  your  liablenefs  to  the 
cur  fe  of  God  for  the  fame  ?  If  fo,then  what  means 
the  good  opinion  that  many  of  you  have  or  your 
felveS ?  1  his  is. even  the  thing  that  the  apoftle 
faith  of  himfelf  before  his  converfion,  Rom.  7.  9. 
Before  the  law  came,  I  was  alive  ;  bup\when  the 
commandment  came,  fin.  revjve^  and  I  died  : 
That  is,  before  the  charge  was  put  in  my  hand, 
and,  I  fummoned  to  appear  before  God's  bar*  I 
had  a  good  opinion  of  my  felf,  and  I  thought 
that  all  was  well  ;  but  when  I  came  to  take  up 
thelaw  in  the  fpiritual  meaning,, and  broad  ex* 
terit  of  it*  I  faw  my  felf  loft'and  gont?,  and. that 
conceit  fell.  Thefe  X6ree  then  ufually  proceed 
faith,  I.  Thataperfon  hath  had  a  good  opini- 
on of  himfelfi  2.  That  this-perfon  is  fummon- 
ed or  charged  to  anfvyer  at  God's  bar.  3.  That 
the  perfon  is  made  to  pais-,  fentence  on  himfelf, 
as  loft  and  undone,  by  reafotv  of  the  law's  fen- 
tence,  and  curfe  {landing  over  his  head  unre- 
pealed* Now>  how  hath  it-been  with  you  as  to 
thefe  ?  The  mod  part  are  quite  of  another  dif- 
pofition  than  P*#/  was;  they  think  they  are  well 
enough,  becaufe  they  never  difcovered  their  rot* 
ten  condition  :  but  try  well  how  it  is  with  you; 
go  in  and  fee  if  ever  ye  difcovered  in  your 
(elves,  1.  An  inclination  to  eftahlifh  your  own. 
righteoufnels.  2.  Was  ye  ever  under  a  work 
of  the  law  humbling  you  ?  And  3.  Was  ye  ever 
in  your  own  appreheafioji  loft  ?  If  fojthen  ye  are 


Vvfe  11.  Serin.  ^9: 

fuch  as,  Chrift  came  to  call.  idly.  In  the  next  rooat 
consider  what  ye  betook  your  fel  ves  to,for  anfwe*f- 
ing  that  charge,  and  for- a  remedy  of  that  loft  cor>- 
dition;there  is  no  remedy  but  the  offer  of  Chrift '-9 
righteoufnefs  in  the  gofpel.  Some  being  charged 
with  guilt,  betake  themfelves-.to  prayer,and  that  - 
is  well  done  info  far  ;  but  if  ye  hold  there,  and 
go  no  further, it' snot  right.*  it's  here,as  it  \\  as  with 
tbefe,wholived  under  the  law,who,wben they  had 
finned,made  ufe  of  facrifues.,and thegreateft  part 
held  tbere,and  went  no  further  ;  whereas  the  belie- 
ver looked  through  the  facrifio.  s  to  Chrift  :  fo, 
if  ye  hold  at,  prayer,  and  other  duties,  and  go 
no  further,  thefe  will  not  profit  you  •,  but  know- 
ye  what  itis  to  go.  to>prayer,  and  in  prayer  to 
go-to  Chrift,  and  reft.on  his  facrifice  for  your 
acceptance?  I  fear  there  be  greatignorance  here; 
the  mod  part-  know  not  Whatthey  have  done, 
when  they  were  charged;  or,  if  the  y  did  any 
thing,  they  prayed  ;  or,  if  they  went  -any  furr 
ther  on,  they  looked  to  the  promife  of  God's 
mercy ;  but  that  is  not  far  enough  gone.  How 
many  fuch  .are  there,  who  have  made  their  pray- 
er, their  only  interceifor,  and  have  prefumed 
to  ftep  in  on  God's- mercy  ^without  a  Mediator  ? 
idly,  Suppone  that  ye  have  betaken  your  felves- 
to  Chfift,  as  to  the  remedy  ;  come  on,  and  try 
how  your  union  hath  been  made  up  with,  him, 
where  did  ye  feek  and  find  him?  Chrift  Jems  is 
to  be  found  in  the  gofpel,  in  the  miniftry  of 
the  word  ;  therefore  that  is  put  in  on  good 
reafon  in  the  definition  of  taith  given  to  us  in  the 
Cdtechifm,  That  it's  arefihig-onb'wu  at  be  is  of- 
fered in  the  gofpel:  but  Ifear^and  fuppofe  that 
many  have  another  Chrift  (to  fpeak  fo)  whom  ; 
they  have  gotten  without  knowing,  or  making 
any  ufe  of  the  word,  or  offer  of  the  gofpel, which 
is  the  power  of  Gcdfor  jalvation  to  them  that  be- 
lieve* ^/j*, Wherewith  did  yetake  hold  on  him? 
or  how.  did  ye  acfc  on  him.?  Was  it  by  faith,  or 
not  ?  There  are  many,  who  act.  on  him  as  they 
think  by  prayer,  not  as  the  meritorious  caufe, . 
but  as  the  efficient  caufe  of  juftiiication,  pray- 
ing for- pity  and  pardon  from  him.;  but  this  is 
not  to  take  hold  of  Chriil's  righteoufnefs  by 
faith  :  others  think,  that  if  they  can  love  and 
ferve  him ,  and  pleafe  him  with  duties,  they 
will  engage  him,  to  give  them,  pardon ;  and*: 
in  this  they  ha»ve  (to  fpeak  fo)  an  underhand  1 
covenant  /£  works  •  they  will  do  fomething 
to  pleafe  the  Mediator,  and  wherein  they  come  | 
ihort,  they  expect,  that  he  will  make  it  up ;  andTj 
this  is  very  ordinary  in  practice.  Tf  ye  ask  fome, 
What  hope  have  ye  of  juftiiication  ?  They  will 
anfwer,Through  Chriil's  righteoufnefs,  and  that 

is 


£erm.  ft.  ,  L      .  »**£■ 

is  good  in  fo  far  ;  but  ask  them  again,  How  they 
will  get  it?  they  will  anfwer,  That  they  will  do 
•what  they  dow  or  may,  and  they  hope  that  he 
•will  pity  them :  ye  would  look  in  upon  your  own 
hear-ts,  and- fee  whether  it  be  not  fecretly  making 
fomethingof  this  kind  the  ground  of  your  title  to 
Cbrift,  and  of  your  juftincation.  And  yet  all  this 
may  be,  and  often  is  in  them  that  will  not  (loop 
to  the  way  of  grace,nor  fubmit  themfelves  to  the 
righteoufnefs  of  God.  They  will  fpeak  of  Chrift  *s 
righteoufnefs,  and  yet  they  will  needs  give  him 
fane  compenfation;  and  fo  come,  never  really,,to 
renounce  their  own  righteoufnefs,and  toflee  unto 
his,and  to  hold  it  up  as  their  defence  before  God. 
Take  but  an  impartial  view  ofthefe  fteps,  and 
many  of  you,  who  fuppofe  that  ye  are  believers, 
will  not  be  found  to  be  fo,  nor  juftified  before 
God,  beeaufeye  lay  not  claim  to  it  by  faith,  but, 
as  it  were,  by  the  works  of  the  law. 

.  Uf$  3d.  There  is  here  ground  for  all  that  neglect 
Chrift,  and  do  not  by  faith  take  hold  of  him,  to 
look  for  a  moft  dreadful  fentence;  and  ground  for 
others,  who  feel^  righteoufnefs  through  faith,  to 
look  for  a  mod  comfortable  fentence.  i/?.then,  Is 
this  a  truth,  that  juftification  is  through  faith  in 
Chrift?  Then  many  of  you  are  not  juftifled,  a?4, 
if  the  Lord  prevent  it  not,  ye  will  never  be  jufti- 
fied:  -If  fo,  then  it  mull  be  a  moft  dreadful  thing 
not  to  believe.  If  ye  would  know  what  is  your 
condition,  ye  may  read  it,  fohn  3.18,26.  He  that 
4>elieveth  not  is  condemned  already,  and  hefball 
not  fee  life, but  the  wrath  of  God  abidetb  on  him\ 
and.  Gal.2.io.Asmany  as  are  of  the  works  of  the 
Jam, are  under  the  curfe;  for  it  is  written,  Cur  fed 
is  every  one  that  continues  not  in  all  things-written 
in  the  book  of  the  law  to  do  them.  If  ye  really  be- 
lieved this,  many  of  you  would  be  under  horror, 
to  hear  what  a^ad  condition  ye  are  in,  even  con- 
'dermied  already,  and  having  the  wrath  and  curfe 
of  God  abiding  on  you  ;  becaufe.the  word  curieth 
andcondemnethalltbatarenot  in  Chrift  byfokh. 
This,I  fear,  belongs  to  very  many,  who  are  alto- 
gether fecure  andcarelefs,  and  yet  are  in  reputa- 
tion amongft  us :  and  is  it  not  very  fad  to  be  pro- 
tecting fair, to  have  the  offer  of  life,and  to  be  treat- 
ing with  God  about  your  peace,  and  yet  to  be 
ftill  inthetheftate  ot  enmity  with  him,  fo'that 
if  death  were  within  twenty  four  hours  march  to 
you,  ye  could  have  nothing  to  expec%but  the  ra- 
tifying of  this  fentence  of  God's  curfe  upon  you  ? 
We  are  lure  there  is  as  much  in  this,as  might,  in 
reafon,  put  you,  by  all  means,to  ftudy,  1.  To  be 
believers,  for  without  faith  ye  are  never  over  the 
borders  of-God's  curfe  j  which  may  lay  a  chafe  to 
y«u,  and  put  you  to.  the  necefitty  of  fleeing  to 
Ofcrift  for  refuge.  2.  To  take  fomc^ains  to  try> 


VcrCe'iu  327 

whether  ye  be  in' faith,  as  tbe  apo"ftle  efchonrs, 
2  CVr.13.5.  Examine  your  felves, whether  ye  be  in 
the  faith,  prove  your  Jelves  •,  know  ye  not  your  own 
felxes,  htwthat  Chrifi  is  in  you,  emeptye  be  re- 
probata  His  meaning  is,  Know  ye  not,  that  this 
is  a  truth,that  ye  are  in  a  .reprobate  or  unappro- 
ven  condition,  except  Chrift  be  in  you  ;  and 
Chrift  is  in  none,  but  in  the  befiever  :  If  {oy 
ought  ye  not  to  try  your  ielves,  if  ye  be  in  the 
faith,  if  .ye  be  believers.  There  is  no  ordinary 
way,  to  win  to  the  fure  and  comfortable  know- 
ledge of  it,  but  by  trial  ;  and  *f  ye  be  not  be- 
lievers, is  there  not  reafon,  and  is  it  not  of 
your  concernment,  to  endeavour,  by  trial,  to 
come  to  the  knowledge  of  it  ?  As*this  is  ground 
of  terror  to  the  unbeliever,  fo  it's  ground  of  no- 
table confolation  to  the  believer,  who,  if  he-were 
even  put  to  the  reckoning  with  Paul,  I  was  a 
blafphemer,  a  perfecuter,  injurious  ;  yet  here  is 
,  hope  for  him,  thathe  jfhall  be  found  in  Chrift,not 
having  his  own  righteoufnefs,  but  Chrift' s  :'  be- 
lieving in  Chrift  will  obtain  juftification  to  fuch 
a  perfon  ;  his  righteoufnefs  taken  hold  of,and  put 
on  by  faith,  is  as.  pleafmg  and  acceptable  to  God, 
as  the  unrighteoufnefs  or  the  finner  is  difpleafmg 
tabim.  This  was  it  that  -made  David  to  fing 
fweetly,  PfaU  32.  Bleffed  is  he  wbofetranfgref- 
Jivi  is  forgiven,  who fe Jin  is  covered  \  bleffed  is 
the, man  towhomihe  Lord  imputetb  no,  iniquity  \ 
to  wit,  throughthe  imputation  of  Chrift's  righ- 
teoufnefs, as  the  apoftle  clears,  Rom.  4.  As  the 
fir  ft  branch  of  the  ufe  fhews  the  neceility  of  faith 
for  chafing  finners  to  Chrift,  fo  this  branch  is  a 
fweet  motive  to  draw  them  to  him  ;  and  if  there 
were  more  fenfiblefinners  among  ft  us,  wbofe  own 
righteoufnefs  mil^ives  tbem,and  wlio  are  brought 
to  thtft  pafs,  that  the  f-aylor  and  Peters  hearers 
were  in,  crying  out,  What  fnall  we  do  to  be  fn* 
ved?  This  word,  Believe  in  the  Lcrdf-efusj 
and  ye  Jkall  be  faved,  would  make  them  come 
in  cheerful,  as  he  did,  from  the  brink,  not  only 
oftemporal,  but  of  eternal  death.  *Tis  this 
faith,  by  .which  we  have  accefs  to  ftand  before 
God:  ye  would  therefore  be  ear  neftlv  intreated 
to  betake  your  felves  to  it,  and  to  Jefus  Chrift 
by  it,  for  your  pardon  and  peace,  even  for  your 
juftification  before  God. 

idly,  Confider  thefe  words,  as  they  hold  out 
the  Object  of  juftifying  faith,  which  is  the  great 
thing  in  them,  even-to  defcribe  juftifying  faith, 
as  to  its  Qbje&,  and  efre&,  and  in  its  concur- 
ring to  produce  this  errecT:  .*  and  here  there  are 
miftakes  and  errors,  both  ia.the  'doctrinal  and 
pra&ical  part  of  all  thefe.  1.  The  Object  of  it 
then  is  him,  jftjus  Chrifl^  the  knowledge  ofbihr9 
U  »  2  «c 


22 S-  t     Ifaiah  <,!• 

or  the  faith  of  him,    or  faith  in  him,    as  other 
i'criptures  have  it  ;  or,looking  more  nearly  to  the 
words,    it's  faith  in  him,    as  furfering,    as  fatis- 
fyingforfin,  as  in  ibul-travel,    bearing  our  ini- 
quities.   Hence  obfervs,  That  Chriit  Jefus,  his 
righteoufnefs,  holden  forth  in  Goo's  promife  of 
freegra:e,    is  the   native   and   proper  Object, 
that   laving  and  jullifying  faith  takes  hold  of, 
and  reits  upon  ;  or,  to  the  fame  purpofe,  The 
faving  grace  or  aith,  that  juilifies,  is  that  faith, 
that  docs  peculiarly  apply  and  red  upon  Chrift 
Jelus,     holden   forth    in    God's   promife  in  the 
gofpel,    as  the  righteoufnefs  of  a  iinner  that  be- 
lieves  on  him  ;    hence  the  prophet  calleth    it 
here,  not  knowledge  more  generally  taken,    but 
the  knowledge  of  him,   and  that  as  he  is  holden 
out  in  this  Chapter,   to  wit,    as  Surety  for  din- 
ners, and  (uttering  for  their   debt.      This  will 
be  clear,  if  we  eonfid.  r  all  thefe  fcriptures  that 
make  offer  of  the  pardon  of  lin  ;  for  it's  offered, 
not  on    condition  of  faith  in  a   more   general 
nption  of  it,  but  on  condition  of  faith  /;/  bim\ 
fo  Rom.   «$..  22,   24,  25.     The   righteoufnefs  of 
God,  which  is    by  faith  of  fefus  Ctirift,    unto- 
nil,  and  upcn  all  them  that  believe:  Being  jufli- 
fied  freely  by  bis  grace,  through  the  redemption 
that    is  in  Jefus  Chrift,    whom  God  hath  fet 
forth  to  be   a  propitiation  through  faith  in  bis 
blood.  Rom.  5.  1.    Being  juftified  by  faith,  roe 
have  peace  with  God,    through  cur  Lord  Jefus 
Chrift*     John  1.  12.     To  as  many  as  received 
him,  he  gave  power  to  become  the  fons  of  God3 
even  to  as  many  as  believe  in  his  Name  ;  where 
the  faith  that  hath  the  promife  of  juitifi  cation, 
and  the  privilege  of  adoption  annexed  to  it,  is 
called  the  receiving  of  'Chrifl,   and- believing;  on 
his  Name, 

It  muft  alfo  be  cleared,and  confirmed,  by  good 
reafon.  1.  Faith  does  not  juitifie  as  it's  confi- 
dered  in  it  felfas  ana<5t,  but  as  it  relates  to,  and 
unites  with  Chrift,  as  the  meritorious  caufe  of 
|uiti£cation.  2.  Neither  does  faith  juflify  as 
it  looks  to  every  objeclr  which  the  word  holds 
forth,  but  as  it  refpe&s  Chrift  offered  in  the 
gofpel,  whom  it  receiveth,  becaufe  there  is  no 
©ther  thing  that  can  bear  the  foul's  weight  and 
burden  :  Therefore  he,  as  offered  in  the  gofpel, 
rnult  be  the  Obj^cT:  of  faith,  as  it  is  Hiving  and 
jufl  Tying.  3.  The  terms,  of  the  covenant,  and 
God 'sorter  clears  it  alfo  ;  for  God's  offer  of  ju- 
dication is  not  on  thefe  terms  ,that  a  finner  fhall 
believe  his  word  in  the  general,  hut  that  he 
believe  on  his  Son,  whom  he  hath  fent,  and 
receive  him :  as  thefe  feriptures  cited  betbre, 
to  wit,  John  3.  16,  18.  and  Mark  16.  16.  fhew, 
where  the  terms  are  fet  down,    whereon  God 


Verfe  11.  Serm.  $9#. 

offers  life  to  iinners.  4.  If  we  could  imagine 
a  man  to  have  all  knowledge,  and  all  faith,  if 
faith  act  not  on  Chrift  as  Redeemer,  Cautioner 
and  Surety  for  fuch  aseome  to  him,  it  will  not 
avail  us,  nor  be  counted  to  us  for  righteouinels  s 
which  may  alio  coniirm  this  truth. 

The  Ufes  of  this  doctrine  are  iuch,asferve  both 
to  clear  the  nature  of  raith,  and  to  dire&  us  in 
our  practice. 

The  firil  Ufe  then  ferves  to  clear  the  truth;, 
as  the  Papifts  corrupt  many  truths,  ib  tfiey  cor- 
rupt this  truth,  concerning  the  nature  of  jutH» 
tying  and  laving  raith,  in  thefe  Three,     1.  .n  the 
Ohjeth    2.  in  the  Subject.     3.  In  the  Atl  of  iu 
As  for  the  Objett  of  this  faith,  they  make  it  to 
be  every  thing  that  God  reveals,  and  fometimes 
they  take  in  their  own  Traditions  \  the  reafon  is, 
be.caufc  they  give  not  raith  a  caufality  in  juili- 
tication,  nor  the  capacity  and  place  of  a  thing, 
acting  on  Chriil  peculiarly  ;  but  take  it  in  as  a 
common,  grace,    or  at  the  heft,  as  a  grace  that 
is  radical,    and  gives  life  to  other  graces,    but 
never  as  taking  hold  of  Chrift's  righteoufnefs  1 
■  which  quite  overturns  the  way  of  jutlification 
through  faith  in  him  ;  for  faith,  that  la-yeth  not 
hold  on  his  righteoufnefs  cannot  juflify  :     and 
their  making  the  Object  of  faith  to  be  fo  broad, 
doth  enervate    both    the  immediate    merit  of 
Chrift's  righteoulnefs,  and  the  exercife  of  faith 
on  it.     ifl.  T  hen  we  grant,  that  there  is  a  hifto*. 
rical  faith  requifite,as  to  the  whole  word  of  Godj: 
yet  we  fay,  That  the  faith  that  juftifies  is  pro- 
perly, that  faith  that  iingles  out  the  righteouf- 
nefs of  Chrift,  and  takes  hold  of  it.:  fo  that  it's 
Kot  our   believing  that    the  world  was  made, 
that  there  will  be  a  day  of  judgment,  nor  our 
believing  that  a  Saviour  of  iinners  is  come  into » 
the  world,   and  hath  fuffbred,    S5c    rhat  jufti- 
fies; but  it's  a  doling  with,  a  receiving  of,  and 
reftingon  that  Saviour;   a  fingiing  out  of  the 
promife  that  makes  offer  of  him,  (as  for  inftance, 
where  it's  [aid.Jfthou  believe  •.nthe  Lord  Jefus,. 
tboufhaItbefaved)ar\d  pitching  on  thatandreft- 
ing  on  him  holden  out  in  the  promife:  faith  gives   ' 
the  foul  footing  here, whereas  before,its  ^afe  was 
very  defperate.  idly^'e  may  ciear  what  we  are 
to  look  to,  as  the  object  or  jullifying  andfaving; 
faith,  by  our  putting  in  thefe  three  words,  or 
expreffionsin  the  do&rine,to  wit  Chrift  fe  us  bis 
righteoufnefs  holden  forth  in  the  promife  of  Gcdys 
free  grace  in-the  g  fp^l]  and  which  are  needful  to- 
be  taken  in,though  it  be  not  always  neceffary,that 
we  beexplicite  in  the  uptakingof  them.  i. There 
is  need  of  taking  in  Chrift^s  rigote"ufuefs.,beca\iC& 
it's  our  defence  at  the  bar  otGou's  jutticej  even 


yet  God's  promife  muic  be  looked  on  by  faith: 
for  the  ufe- making  of  Chrift  and  his  righte6uf- 
nefs,  and  as  a  warrant  to  reft  on  him,  and  to  ex- 
pect justification  through  him  :  And  thus  faith 
hath  Chrift's  fulnefs,  or  his  full  and  complete 
fotisfa&ion,  for  righteoufnefs ;  and  God's  faith- 
fulnefs  unpledged,  that  the  believer  ihall  be  ac- 


Serm.  59.  Ifaiab  H.    Verfe  11.  ^  ^  ^ 

as  a  debitor,  whofe  debt  the  cautipner  hath  paid,  on;  a  complete  Mediator;  a  faithful  God  promi- 
hath  that  to  anfwer  when  he  is  charged  for  it,  fing  to  anfwcr  all  grounds  of  fears,  doubts  and 
that  his  cautioner  hath  paid  it.  2.  There  is  jealoufies  ;  and  free  grace,  which  aniwers  all 
need  to  take  in  this,  Holder*  forth  in  God's  pro-  challenges  that  may  come  in  to  hinder  his  clo- 
tnife  in  the  gofpel  ',  becaufe,  tho'  Chriil  be  the  fing  with,  and  reiling  on  the  promife  :  For  if  it 
Object  of  juftitying  faith,  and  his  righteoufnefs  ihould  be  faid,  How  dareft  thou  lay  hold  upon 
be  the  ground  of  the  foul's  defence  before  God,    the  promile  ?  The  anlWer  is,  It's  free,  it's  not 

the  mount  that  may  not  be  touched,  but  it's  *}e- 
fus  the  Mediator  of  the  new  covenant,  &c.  It's 
grace  that  is  the  rile,  the  end,  and  the  condi- 
tion of  it  :  Thefe  are  the  Three  on  which'  faith 
yields  itielf  to  Chriil,  and  which  are  the  Objedtr 
of  it,  on  which  it  dare  hazard,  and  on  which  it 
does  hazard  ;  and  theie  Three  are  revealed  in  the 
cepted  througrTit  :  And  it's  on  this  ground,  that  Gofpel  of  the  grace  of  h  m  that  is  faithful,  and 
faith  fometimes  looks  on  God  as  able,  fom^times    cannot  deny  himfclf :    May  we  not  then  fay,  O 

finners,  ir  ye  will  believe  that,  ye  have  a  good 
refting  place,  a  fure  Foundation  a  tried  C  rner- 
fi'.ne,  as  it  is  If  a.  28.  cited  Rem.  9.  where  the 
apoftle  harh  it.  He  that  believes  <n  him  ft)  all  ne- 
ver be  afhamed  :  There  is  a  fufhcient  buret}  -  a- 
iull  A  ediator,  there  is  a  faithful  God  that  will 
keep  his  word,  and  there  is  a  free  covenant  and 
promife,  footer  for  a  bruifed  foul  to  roll  itfe'f  o- 
ver  upon,  than  any  bed  of  the  fineft  dowrs  is 
for  a  weary  and  crazy  body  ;  this  is  a  chariot 
paved  with  love  for  the  daughters-  c\  Jerusalem* 
single  out  Chrift  from  all  that  is  in  the  word,* 
without  flighting  any  part  of  it,  and  believe  i« 
him,  and  Hppento  him-;  let  him  have  a  other 
weight  and  tit  of  you  than  ye  give  to  any  other 
thing,  he  is  ab^e  to  bear  it,  and  God  vu\]  nevetf 
quarrel  you  for  fo  dftirig  but  will  keep  his  w  id 
to  you  that  do  betake  your  feives  or  th  r  h  ve 
betaken  your  feives   to  him;    Me  that  belives.. 


as  faithful',  therefore  it's  faid,  Heb.  7.  25.  He 
is  able  to  fave  to  the  utter  mofl;  and  Heb.  I.  Sa- 
rah judged  him  faithful  who  bad  promifed  : 
Whereupon  there  is  a  clofing  with  the  orfer  in 
the  promife,  and  a  looking  to  obtain  that  which 
is  promXed,  as  if  they  had  a  righteoufnets  of 
their  own;  and  this  the  apoftle  calls  the  law  of. 
faith,  Rom,  3.  27.  becaufe  to  juftification  there 
is,  befide  the  payment  of  the  debt,  a  law,  de- 
claring the  man  to  be  abfolved,  requiflte  ;  and 
the  iinner,  having  God's  offer  and  promile,  that 
upon  his  accepting  of  Chrift's  righteoufnefs  he 
Ihall  be  juftified,  inftru&s  that  his  debt  is  paid 
by  his  Cautioner,  and  that  therefore  he  ought 
to  be,  and  is  accordingly  abfolved :  And  tlio' 
God's  promife  be  not  fo  properly  a  law,  yet  the 
apoftle  calleth  it  fo,  and  it. is  a  I  olid  defence  to 
the  foul  that  is  fled  to  Chrift,  who  may  thus 
reafon,  1  have  no  righteoufnefs  of  my  own,  but 
Chrift's  righteoufnefs  by  proclamation  is  offered    fo  all  never  pe>ijb.  nr   cme  into  cendemnati  a 


to  me  in  the  Gofpel,  and  I  have  heartily  recei- 
ved it,  and  God  is  faithful  to  make  good  his 
promife  to  me  ;  and  this  looks  to  Chrift  as  he  is 
revealed  in  the  Gofpel.  3.  There  is  need  to. 
put  in  this  word,  The  promife  of  God's  fiee grace, 
becaufe  hereby  the  iinner  is  made  to  fee  whence 
the  promile  came,  and  of  what  nature  it  is,  and 
gives  ground  to  take  hold  ok  the  promife,  and 
oi'  that  which  is  made  offer  of  in  it.  'The  pro- 
mile  is  of  free  grace,  therefore  it's  always  called 
the  covenant  o>  grace;  fo,  Rom.  4. "16.  It's  of 
faith,  that  it  might  be  by  grace,  to  the  end  the 
pr  mife  might  be  fure  to  all  the  feed;  i  or.  if 
it  were  not  of  grace,the  finner  would  never  think 
himfelf  fure,  nor  would  he  know  it  fuch  a  finner 
might  take  hold  of  fuch  a  promife  ;  but,  confi- 
dering  that  the  promife  is  of  grace,  and  his  ac- 
ceptance is  of  grace,  as  is  often  repeated,  Eph. 
1,  2,  and  3  chapters,  thefe  Three  are  the  great 
warrant  that  a  iinner  hath  to  roll  himfelf  over 


O  !  know  what  a  ground  ye  have  to  reft  upon*  . 
it's  even  the  fubftance  and  marrow  of  all  the 
worH  of  God, ye  have  Chrft  and  his  hu'r^fs^God 
and  his  faithfulnefs,  grace  and  its  freer.eis  r  arul 
are  there  lu  h  three  things  b.iide  r  or  is  it  ima- 
ginable, or  potfibh:  that  there  can  be  an)  begui'e, 
or  failure  here  r  fpare  not  then  to  lay  the  Weight 
of  your  fouls  upon  it,  let  it  be  the  foundation 
of  your  peace,  and  let  it  anfwer  all  chatler^  3 
that  may  be,  whether  for  many,  or  for  greajfc 
and  grievouQy  aggravated  fins:on!v  by  faith  take 
hold  or  this  righteoutnefs,  and  reft  upon  Goi's 
faith  ulnefs,  and  free  promile,  to  make  it  forth- 
coming to  you  Eut  upon  the  other  fide,  O 
how  great  will  it  aggrege  your  guilt,  that  had 
iu'h  a  remedy  in  your  offer, fuch  a'  ttied  Crnev 
ftone,  elect  and  precious,  to  reft  upon  and  >et 
imde  no  ufe  of  it!  Let  me  exhort, befe'rh, and  e- 
ven  obteft  you,  That  ye  receive  not  this  grace  in 

vain ; 


333                                                       Jfaiab  <,z.  Verfe  u.                                              5ertn.Tfa. 

3/4/tf ;  but  as  Chrift  is  laid  fcr  a  fure  Foundati-  focver  they  may  hold  up  their  heads  now,  Jhall 

en,  fo  aome  to  him,  and  build  upon  him,  that  ,  be  ajhamed  and  confounded,  -world  without  end. 

ye  may  novbe.  ajhamed  inthe  day  of  the  Lord,  O  happy,  thrice  happy  will  they  all  be  found 

when- all  that  believe  .not,  how .  prtfumptuojufly  to  be  then,  who  have  truftedin  him. 

SERMON    LX. 

Ifaiah  ^3. 1 1. By  his  knowledge  Jhall  my  righteous  Servant  jujiify  many,  fcr  he  Jhall  bear  tteW 

iniquities* 

THE  knowledge  of  Chrift  was  wont  to  be  to  wit,  Whether  j unifying  faith  -lays  hold  oh 
much  thought  of  by  the  people  of  God,  Chrift  as  a  Saviour  and  J  ricft  only  ;  or  whether 
and  to  be  in  high  eftimation  among  them  ;  and  it  lays  hold  on  him-  not  only  as  a  iri^rft  to  fave, 
we  may  fay,  we  wot  well  it  was  defervedly  fo,  but  alfo  as  a  King  to  command  <  Though  this 
considering  that  it  is  by  his  knowledge,  that  ju-  doth  not  look  atnrft  blufh  to  be-ofarry  great  mo- 
llification was  derived  to  them,  and  is  derived  mefit,  and  that  luch  an  inconfidera-ble  like  dif- 
to  us:  This  is  that  which  the  Lord  is -clearing  ference  is-nottobe  ftood  upon;  yet  we  will  find 
by  the  prophet  here,  to  wit,  bow  the  benefit  of  that  this  laft  wantsnot  its  own  influence  on  alte- 
Chrift's  fufife rings  anid  purchafe^nay  be  derived  rin^  the  common  and  ordinary,  and' (as  We  con- 
and  communicate  unto  a  finner  ;  which  thefe  ceive)  the  folid  received  doctrine,  concerning 
words  (though  but  few)  as  purpofly  made-ufe  of,  the  way  of  juftificatien,  if  we  fhould  admit  it  : 
do  cleary  even  that  his  iufferings  ihould  not  be  And  therefore  we  anfwer  the  Queftun  from  the 
in  vain,  but  that  he  Ihould  fee  a  feed;  and -tho*  Text,  That  Chrift,  considered- as  fuffering,  and 
that  feed, ihould  not  be  all  men,  yet  they  fhould  bearing  our  fins,  and  (b  as  offering  -himtelf  in  a 
be  many:  And  the  way  how  thefe  many  ihould  faoriiice,  -is  the  Object  that  juftifying  faith,  as 
come  by  the  bendit  of  his  fufferings,  is  alfo  fiich,  takes  hold  of;  therefore  the  connexion  erf 
beld  forth  ;  and -that  is,  By  his  knowledge,  who  thefe  two  is  clear  in  this  verfe,  He  Jldil  fee  of 
is  the  righteous  Servant.  We  fhew  you,that  this  the  travel  of  his  foul  and  be  fatisfied:  and  by 
doth  upon  the  matter  look-to  faith,  and  is  meant  kis  .knowledge  Jhall  many  bejufiifie-d ;  and  again ' 
©fit  5  and  confirmed  it  by  other,  parallel  Scrip-  it  is  fubjoined,  as-the  jreafon  why  many  ihall  by 
tures,  which  fay,  that  through  faith  in  him,  all  faith  in  him  be  juftiiied,  bet-aufe  he  Jhall  bear 
that  believe  are  jujiified.  Vfb  came  alfo  to  fpetfk  their  iniquities*  By  the  knowledge  of  him  that 
of  this  faith  which  juftifies,  and  did  preppfe  offered  himfelfina  facrifice,  many  are  juftified; 
live  things  to  be  fpoken  of  concerning  it,  fand  and  many  are  juftified,  becaufe  he  bears  their 
indeed  if  any  thing  be  of  concernment,  this  is  i  iniquities;  which  will  infer  this,  that  faith 
if  a  right  to  Chrift  and  his  purcrfcfe  be  of  con-  *  conliders  him  as  fatisfying  for  the  iniquities  of 
cerment,  then  fure  it  muft  be  of  concernment  t©  his  people,  m  ks  a6Hng  on  4iim  for  juftificati- 
know,  how  we  come  by  that  right)  1.  The  ne-  on,  and  pardon  of  fin.  It  is  true,  Chrift's  offices 
ceQity  of  it.  2.  The  Objeft  of  it.  ?.  The  a&  are  not  divided,  and  it  is  not  true  faith,  if  it 
of  it.  4.  The  effe&s  that  flow  from  it.  5.  The  take  not  hold  of  him,  and  make  not  ufe  of  him 
manner  of  its  concurring  in  the  attaining  of  in  all  his  offices  ;  but  as  there  are  feveral  evils 
juftification.  We  fpoke  of  the  firft,  to  wit,  of  in  us,  which  his  offices  do  meet  with,  and  are 
thenecefcty  of  faith,  and  fhewed,  that  though  fai  ted  unto,  fo  ihould  faith  take  hold  of. them, 
there  be  a  full  fatisfaction  laid  down  to  merit  and  and  make  ufe  of  them  for  curing  and  removing 
procure  juftification,  yet  it's  applied  to  none  but  of  thefe  evils  :  He  is  King,  Prieft,  and  Prophet^ 
to  believers,  and  not  till  they  believe.  and  faith  takes  hold  of  him,  as  a  King,  to  com- 

2.   We  fpokc  alfo  to  this,  that  faith,  as  it  ju-  mand  and  fubdue  us  to  hknfelf;  as  a  Prophet, 

(liiies,  looks  not  >to  all  the  word  of  God  as  its  ob-  to  illuminate  us,  and  cure  our  blindnefs ;  and  as 

ject,  but  mainly  and  principally  to  Chrift,  and  a  Prieft,  to  fatisfie  dmne  juftice,  and  to  pro- 

to  the  word  only,  in  fo  far  as  it  holds  out  Chrift  cure  the  pasdon  of  fin ;  as  we  are  not  to  feparate, 

in  the  promifes  and  offers  of  God's  grace,  as  it's  ^o  we  are  not  to  confound  thefe :  -We  ufe  not  to 

here  called  the  knowledge  of  him,  or  faith  in  fay  that  Chrift  as  a  Prophet  doth  juftifie  us,no*> 

him..  that  as  a  Prieft  he  doth  illuminate  us ;  no  more 

We  now  proceed  -to  hint  a  word  for  clearing  ihould  we  nor  can- we  well  fay,  that  as  a  King  he 

of  a  fkefliw,  and  it's  a  new  and  very  late  one,  fetisfied 


aerm.  oo.  'j<"*o  (53« 

fttislied  juftice  for  us  ;  the  fame  Wetted  God  is 
fife,  righteous,  holy,  faithful,  toft,  merciful, 
t£c.  yet  Ire  is  diverfly  confidered  in  refpeft  of 
our  conceiving  and  ule-making,  according  to  our. 
need  ;  fo  is  it  here.  For  clearing  whereof",  take 
thefe  grounds,  i.  The  fcripturefpeaksof  and 
points  Chrift  out  in  his  fuflferings.  as  the  Object 
of  juftifying  faith,  Rom*  3.  25.  Whom  Godhatb 
fit  forth  for  a  propitiation  though  faith  in  his 
blood  :  where  the  blood  of  Chriit,  and  he  as  fuf- 
fering,is  purpofed  as  faith's  Object :  fo  1  Cor.  1, 
We  preach  Chrift  crucified.  1  John  2.  We  have 
4n  Advocate  witbthe  Father,  Jefui  Chrift-  the 
righteous,  and  he  is  the  propitiation  fir  our  fins  ; 
where  he  is  holden  forth  rn  his  fiiflterings,  as  the 
propitiation  that  faith  layethvhold  on,  John^. 
14.  As  Mofes  lifted  up  the  ferpent  in  the  wilder- 
nefsy  fo  muft  the  Son  of  man  be  lifted  up,  that 
rohofoever  believtth  on  him,  &c.  where  Chrift- 
lifted  up,  and  as  dying  on  the  crofs,Js  made  the. 
QbjVcl:  of  juftifying  faith*,  evenas  the  brazen  fer- 
pent  lifted  up  was  the  objeft  that  they  looked 
to,  when  they  were  ftung,and  cured.  2.  It's  alfo 
clear  from' the  law's  libelling  andcharging  us  for 
the  debt  of.  our  fin,  that  makes  us  liable  to  con- 
demnation ;  and  faith  being  the  mean  of  our  ju- 
stification, and  absolution  from  the  debt,  it  muft 
needs  look  to  the  Cautioner's  paying  of  our  debt, 
and  fo'anfwering  the  charge,  which  was  done  in 
his  death ;  for  he  paid  our  debt,  fatisfied  the 
penalty,  of  the  law-,  and  came  under  the  curfe,  in- 
futife ring  death  ;  asis-clear,  Gal.  3.  the  10  v.  be- 
ing compared  with  v.  13.  So  Rom  8.  34.  Who 
Jhall  lay  any  thing  to  the  chrarge  of  Gcd's  eleft? 
ft  is  Gpd  that  juftifies,  who  Jhall  condem  ■?  ifr 
is  Chrift  that  died  \  which  is  brought  in  as  faith  V 
anfwer  to  the  charge.  The  charge  cannot  be  de- 
nied ;  for  we  are  guilty  of  fo  many  fins,  and 
therefore  liable  to  condemnation  ;  but,  faith 
faith,  Ch'fiil  hath  died  :  It  propofes  him  dying 
as  a  ftisfa&ion  for  anfwermg  the  charge,  and 
for  obtaining  of  abfolutiom  3.  Chrift  as  fufFer- 
ing  and  fatisfying  juftice  is  our  righteoufnefs, 
and^  therefore  muft  be  the  ObjecVof  £iith,as  it's 
juftifying,  whereupon  it  pleads  an  abfolution 
before  the  throne  .of  God ;  fo  that,  when  we 
come  to  plead  and  found  our  defence  before 
God's  throne,  it  is  not  on  this,  that  Chrft  is  a 
King,  and  hath  fubdued  us  •,  but  it  is  on  this 
ground,  that  he  is  our  Prieft,  and  hath  fatisfied 
juftice  for  us,  and  paid  our  debt,  and  procured 
a  difcharge  to* us:  So  the  apoftte,  fpeaking  of 
Ghrift's  fufferings,  Col.  2.  fays,  That  he  blot- 
ted cut  the  hand-writing  of  ordinances  that  V 
v>as  againft  us,  and  took  it  out  $f  the  way, 
nailing  it-  u  bis  crofs.;  It's  Chrift  as  furring 


vene.     13.  331 

that  is  the  ground  of  our  peace,  and  there' ore 
faith  as  juftitying  muft  lb  confider  him.  T  ho' 
we  defire  to  mow  nothing  needlefly,  yet  lay- 
ing it  once  for  a  ground,  that  juftifying  faith 
lays  hold  on  Chriit  as  a-King,this  will  follow  as 
a  confequence,  and,  as  we  luppoie,  as  a  reafon, 
that-  our  obedience  to  Chrft  as  a  King  hath 
the  fame  influence,  and  the  fame  cau(a'ity  iff 
our  jurtifkation,  that  faith's  refting  on  Clirift's 
fatisfying  for  us  as  a  Prieft  hath  ;  becaufe  as 
Ghrift's  prieftly  office  gives  us  a  warrant  to 
reft  upon  him  for  juftihcatkm,  fo  would  his 
kingly  office  (%£  it  were  the  object  of  juftifying 
faith  as  fuch)  when  taken  hold  of  for  our  obdi- 
ence.  We  have  touched  upon  this*  1.  That  ye 
may  fee  the  w-arrantaWnels  of  this*  do&rine 
which  is-  received  in  the  Churches  of  Chrift^ 
and  that  ye  may  confider  Chrift  as  the  high  Prieft 
of  your  profcffion,  and  plead  juftification  from 
his  facrifke,  a&ing  faith  upon  him  accordingly* 
2»  That  we  may  put  a  bar  againft  the  introdu- 
cing of  juftification  by  works,  under  one  pre- 
text or  another,  how-fpecious  foever,  feeing  tfi£ 
fcripture  lo  dire6bly  oppofes  faith  and  works  in* 
our.  juftification;  for  if  we  once  admit  that: 
Ghriti  as  King,  istheObje&  of  juftifying  aith 
as  fuch,  if  would  overturn  the  diftinft;  way  of 
fakh's  acting  upon  Chrift 's^righteoufnefs,  for 
anfwering  the  charge  put  in  the  fkmer's  hand  by 
the  law;  and  when  the  foul  getteth  a  chal- 
lenge for  fin,  would  put  it  to  look  what  obedi- 
ence it  hath  given  to  Chriilas  a  i£ing,  to  an- 
Aver  that  challenge  or  charge  by  ;  and  would  in* 
the  fame  manner  alfo  put  the  foul  to  gather  the 
ground  of  its-peace  from-the  one,  as  well -as  from 
the  other,  that  is,  both  from  Chrift's  righteouf- 
nefs,- and  from  its-  own  ob-dience,  net  only  as- 
an  evidence,  but  a  focial  caufe,  or  not  only  tc* 
its  own  fenfe,  but  as  to  the  effect.  But  we. 
leave  this  as  a  thing  to  be  regreted,  that  when 
there  is  ground  enough  of  (tumbling,  becaufe  of 
our  ignorance  and  hlindnefs,  there  ihould,  andt 
that  very  neceifarly,  be-  fuch  new  occafion  of 
ftumbiing  to  fouls  caft  in  the  way  of  faith. 

We  come  nowtofpeak  of  the  AH  of  faith  as 
juftifying/  called  here  knowledge,  and  the  know* 
ledge  of  him.  to  fhew  that  it  points  at  juftifying 
faith ;  for  if  it  were  not  fo,  it  were  the  lame  with 
common  knowledge,  whereby  we  believe  any 
hiftory  of  the  Bible  :  but  this  being  juftifying 
knowledge,  it  muft  be  knowledge  of  another 
kind.  We  ihall  here  clear,  1.  Wherein  the  aft 
of  juftifying  faith  confifts.  2.  Remove  fome 
miftakes  about  it,  and'  make  fome  uie  of  it.  1 

For  thefirfti  we  fuppofe  t&ere  are  thefe  four 


%%1  Tfaiah  «$3. 

requisite,  hi,  or  %o  jufUfying  faith,  though  not 
always  in  the  lame  degree.  1.  That  there  be  a 
diitind-t  knowled ge  in  Come  meaiure  of  the  ob- 
ject •,  an  antecedent  that  faith  prefuppoles,  and 
tor  which  caufe  Faith  gets  the  name  oiknewkdge 
here  and  eifewhere  in  lcripture,  the  antecedent 
being  put  for  the  confequent:  For  faith  hath  al- 
ways knowledge  with  it,  tho*  knowledge  hath 
not  always  faith.  2.  That  there  be  an  aifent  to 
the  thing  known  ;  as  wh.n  we  know  that  we  are 
iinners,  and  that  it  is  the  blood  of  Chriii  that 
mult  cleanfe  us  from  fin.  we  mull  aifent  to  the 
truth  of  thefe, as  Chrift  lays,  }.bn  %,  if \ye  believe 
it  t  Mifes  bis  writings,  bow  f) ail  ye  believe  my 
words  r  If  ye  aifent  not  to  the  tr.,th  of  what  he 
hath  written,  how  can  ye  be  i;  ve  mv  (peaking? 
Both  thefe  are  in  the  und^rfjnndiug  ;  and  if 
there  bemo  more,  this  makes  bui  biilorlcal  faith, 
3.  V.  hen  the  lou!  knows  it's  a  iinner,  and  under 
the  curfe,  and  -that  Chriii  is  a  >avrour,  and  that 
there  is  falvatiort  to  be  gotten  by  lu:h  a  mean, 
and  that  he  is  an  able  Saviour,  and  hath  affen- 
ted  to  the  truth  of  thefe ;  there  is  a  consenting 
of.  the  heart  to  that  truth  conditionally  propo- 
fed,  and  made  otFer  of,  that  is,  to  receive  Chrift 
as  he  is  olfered  in  the  gofpei  ;  which  in  f;rip- 
ture  is  called  a  receiving  of  him,  John  1.  12.  To 
as  many  as  received  him,  &:.  And  this  is  an 
aft  of  the  will,  refpe<5Hng  Chriii  as  offered,  and 
a  bargain  propofed  that  will  make  the  foul  hap- 
py,>^vhere  faith  accepts.  4.  There  is  a  retting 
on  Chriii  received  as  a -good  bargain,  which  is 
alfo  an  a&  of  the  heart, or  will,  called  in  lcripture 
a  committing  cur  [elves  to  him.  a  leaning  en 
him?  or  rolling  car  felves  en  him\  which  we 
conceive  to  be  the  fame  that  Paul  hath,  PhiU  3. 
9.  That  J  may  be  found  in  him  :  When  the  foul 
places  its  fafety  here,  and  lippens  to  Chriil's 
righteoufnefs  alone,  as  contradillinguiihed  to  its 
own  ;  thefe  two  lafl:  a&s  are  properly  the  effence 
of  faith  as  jutTifying,  and  they  are  well  holden 
-out  in  the Catechifm,  where  faith  is  defcribed  t« 
be  a  favinq  grace,  whereby  we  receive  andr^efi 
upon  Cbrift  as  be  is  offered  in  the  Gofpei.  We 
fhall  illutlrate  it  h\jx  companion  made  ufe  of  be- 
fore to  this  purpofe:  Suppofe  there  were  a  num- 
ber or  rebels,  that  had  incurred  the  prince's  dif- 
plealure,  and  were  guiity  of  treaibn  by  the  law  ; 
iuppofe  alfo  the  prince's  fon,  or  fome  courtier, 
hath  fatisfied  for  them,  and  procured  their  par- 
don and  peace  ;  upon  which  there  comes  out  a 
proclamation,  that  if  they  will  fubmit,  and  yield  . 
themfelves,  and  lay  down  their  arms,  they  (hall 
be  pardoned,  and  admitted  to  friendship,  as  if 
they  had  never  rebelled  :Thefe  rebels  mufl  know, 
1.  That  there  is  an  adl  of  favour  pail,  and  a  pro- 


Verfe  11.  Serm.  60. 

clamation  made  on  fuch  terms.  2.  They  muft 
have  a  general  faith  and  aillnt  to  the  thing, 
and  that  there  is  no  queilion  but  fuch  a  thing 
is  done.  3.  There  is  a  confutation  by  the  un- 
derftanding  with  the  will  if  they  wi  1  adm  t  o£ 
and  receive  it,  ard  trull  themfciv.sto  it.  And 
ti;en  . ,  There  is  the  hart's  comeniing  to  ac- 
cept 01  ik.  oiFerof  g.aee.  on  the  terms  of  the 
pro  h  niation,  and  a  reilin^  on  t,  which  is  a  lip- 
p.i.Lrg  or  jtheir  deience  to  it,  that  if  ever  they 
ihoii  d  be  :af._ d  to  an  ac  ount,  they  wiH  make 
ufe  of  fuch  an  act  of  gra  :e,  .and  oftiu  procla- 
mation for  theii  defence  and  faft),  and  lippen 
to  it,  and  to  his  faithfu'nels  who  made  the  pro- 
clamation, believing  that  he  will  iulfn-his  word 
and  promife  :  t  is  juil  fo  here,  in  a  iinner's  ail- 
ing faith  for  jutliti cation.  We  ma)  usance  and 
illuitrat-.  :t  alfo  in  f  <e  exalttpk  of  .the  pro'di6aI, 
where. n  we  may  find  fomething  of  all  this; 
Vvhen  he  a  el  been  in  the  height  of  his  diilracli- 
on  and  madfiefs,  in  his  natural  condition,  it's 
la'id,  He  came  to  himself,  he  knew  and  believed 
that  there  was  meat  enough  in  his  father's  houfe, 
alnd-refolved  to  go  home;  upon  his  knowledge 
follows  his  refolution,  and  his  will  confents, 
/  will  arife  and  go,  which  fuppofes  his  faith  of  an 
offer  of  meat,  on  condition  of  his  going  ;  and 
then  there  is  that  whereon  he  grounds  his  de- 
fence, /  will  fay,  Father,  I  have  finned  ;  I  will 
difclaim  all,  and  betake  me  to  thy  grace,  implied 
in  the  word  Father:  He  refolves  to  table  his  de- 
fence on  this  ground,and  upon  this  comes  home* 
More  particularly,  1.  Knowledge  of  the  ob- 
ject reded  upon  is  neceiTary,  Rom.  10.  H  w  can 
they  believe  on  him  oj  whom  they  have  not  heard  ? 
It  is  not  poiuble  we  can  believe  what  we  know 
not.  And  as  every  other  flep  hath  fome  doctri- 
nal miilake,  and  fome  practical,  fo  hath  this. 
Thedo&rinalmiltake  is  that  error  of  Papifisy 
unworthy  to  be  refuted;  they  fay,  There  is  no 
knowledge  requifite  to  faith  ;  yea,  fome  of  their 
prime  men  have  faid,  That  faith  is  rather  ig- 
norance than  knowledge  ;  but  furely  then  faith 
would  not  he  called  kncTvledgc,\\ fit  might  rather 
be  defined  ignorance;  but  this  they  maintain, 
to  keep  the  people  in  ignorance  of  the  gofpei ; 
and  it's  the  ground  of  many  mo  errors,  and 
much  deluiion  :  It's  even  as  if  a  blind  man  could 
go  well  in  a  flippery  place,where  are  many  pits;  . 
for  knowledge  is  no  lei's  neeeifary  to  faith,  than 
eyes  are  to  fuch  a  man.  The  pra&ical  errors  in 
this,are  fuch  as  we  find  in  many"  of  you,  who 
think  ye  can  believe  well ;  but  ask,  and  put  you 
to  it,  ye  cannot  tell  what ;  >lany  of  you  are  or- 
dinate maintainers  of  implicite  faith,  while  ye 

fay 


Serm.  60.  JJatab.   53* 

fay,  ye  have  faith,  and  yet  cannot  tell  what  is 
is,  nor  whereon  it  is  grounded ;  but  we  fay,that 
knowledge  is  fo  neceffary  to  faith,  that  if  it  be 
not  a  part  of  it,  yet  it's  neceffary  antecedanious 
to  it,  and  prefuppofed  ;  therefore,  if  ever  ye 
would  beraccounted  believers,  ftudy  knowledge, 
and  the  knowledge  of  Chrift  crucified,  at  leaft  fo 
far  as'to  ground  your  faith  upon.  It's  fad  that 
Co  many  twill  maintain  the  reality  of  their  faith, 
and  yet  are  grpily  ignorant  of  the  fundamentals 
of  religion  ;  knowledges  the  Very  rife  of,  and 
iirftftep  to  believing;  and  yet  it's  hardly  poflible 
to  brangle  the  vain  confidence  of  many,  whom 
it's  as  impouible  to  bring  to  knowledge. 
.  2.  There  is  an  Affent  requifite  to  the  obje& 
known,  which  is  that  we  call  Hiftorical  faitb, 
and  this  is  to  be  confirmed  in  the  general  truths 
contained  in  the  gofpel :  as,  th^t  Adam  was  made 
according  to  God's  image;  that  he  fell,and  brake 
the  covenant  of  works,  and  made  himfelf,  and 
all  his,  liable  to  God's  curfe;  that  we  are  by  that 
covenant  under  God's  curfe  ;  that  Chrift  Jefus 
the  Son  of  God,  according  to  the  covenant  of 
redemption,  entred  himfelf  Cautioner  for  the 
cleft  ;  that  he  really  died  and  paid  their  debt ; 
that  his  purchafe  is  made  offer  of  in  the  gofpel ; 
and  that,  according  to  the  covenant  of  grace, 
there  is  a  real  abfolution  from  fin,  and  an  eter- 
nal happinefsxto  be  had  at  the  great  day,through 
embracing  of  him.  There  mull  be  an  affent  to 
the  truth  of.thefe  things;  for  it  is  impoflible, 
that  they,  who  think  not  themfelves  finners, 
and  that  mind  not  a  day  of  judgment,  and  a 
reckoning,  will  ever  clofe  with  Chrift,  and  lip- 
pen  to  his  righteoufnefs.  I  fear  there  are  but 
few  hearers  of  the  gofpel,that  come  the  length  of 
devils  in  believing,  and  yet  all  will  needs  be 
counted.  Chriftians  :  We  would  here,uponthe 
one  hand,  difclaim  the  Popifh  error,  that  placeth 
all  the  effence  of  faith  in  the  underftanding, 
which  is  fomewhat  ftrange,  (being  they  fcarce 
think  knowledge  of  the  thing  to  be  believed 
neceffary;  the  reafon  is,  becaufe  they  know,  or 
at  leaft  own,  nothing  more  of  the  concurrence 
of  faith  in  juftification,  than  is  obedience  to  a 
commandment :  they  think  'tis  a  duty  and  obe- 
dience to  a  commandment,  to  affent  to  any 
truth  ;  therefore  they  take  this  general  hiftori- 
cal faith  to  be  the  only  faith,  as  they  take  ho- 
linefs  to  be  the  only  ground  of  their  peace,  when 
they  are  called  to  an  account  ;  and  thus  faith, 
as  a  part  of  their  holinefs,  comes  in,  but  they 
admit  of  no  particular  refpeft  to  faith's  taking 
hold  of  Chrift's  righteoufnefs,  as  the  immediate 
ground  of  their  peace.  Upon  the  other  hand, 
we  would  feclude  the*vaia  faith  of  many  pro- 


vene  11.  333 

feffors,  who  fome  way  believe  all  that's  in  the 
Bible,  fo  as  they  queftion  nothing  therein,  they 
know  no  other  faith  but  this  ;  yet  if  this  were 
juftffying  faith,  the  devils  fhould  have  it,  For 
they  believe  and  tremble;  th^y  believe  there  is  a 
God,  that  Chrift  is  the  Son  of  God,  that  they 
that  believe  fhall  not  perifli,  that  God  is  faith- 
ful, &r.    But  this  hiftorical  faith  is  not  enough, 

1.  Becaufe  (as  Ijuft  now  faid)  it  may  be  in 
reprobates  and  devils.  2.  Becaufe  the  fcripture 
exprefly  differcnceth  this  fort  of  faith,  from  (li- 
ving faith;  many  were  called  beHevers,to  whom 
Chrift  would  not  commit  himfelf,  as  it  is,  Jcbn 

2.  24.  For,  though  they  believe  it  to  be  truth 
which  he  (pake,  yet; they  refted  not  on  him*; 
fo  in  the  parable  of  the  fower,  Mattb.  13. 
there  are  three  grounds  that  receive  the  feed, 
which  imports,  in  two  of  them' at  leaft,  a  kind 
of  believing;  but  the  fourth  ground  is  only  good. 

3.  Becaufe  this  faith  acts  upon  every  revealed 
truth  alike,  and  affents  to  all  pauages  recorded  i» 
the  Bible  alike  ;  as  on,  and  to  that,  Paul  left 
his  clokeatTroas^nd  the  like  ;  as  it  a£s  on  that, 
This  is  a  faithful  faying,  tbat  Cbrifl  came  into 
tbe  world'tofave  finners,  and  fuch  like  ;  but,  ac- 
cording to  that  ground  formerly  given,  faith, 
as  it  juftifies,  a&s  on  Chrift  only,  and  therefore 
this  bare  affent  to  the  truth  of  the  word  cannot 
be  juftifying  faith,  becaufe  it  a&s  no  otherways 
on  Chrift,  than  it  doth  upon  other  things  ; 
ye  would  therefore  know  a  difference  in  your 
practice  betwixt  thefe  two,  the  crediting  the 
truth  of  a  thing,  and  your  actual  receiving,  and 
refting  upon  that  truth  :  as  for  example,  A  man 
propofeth  marriage  to  a  woman,  and  fhe  be- 
lieves that  he  is  in  earned,  and  not  in  fcorn,  yet 
there  is  a  great  difference  betwixt  that  and  her 
adhial  contenting  to  marry  him  ;  fo  it  is  here, 
the  man  may  believe  thatChrift  doth  really  make 
offer  of  himfelf 'to  him,  and  yet  be  far  from  cor- 
dial receiving  of  him;  or  take  it  in  the  example 
made  ufe  of  "before,  Suppofe  that  fome  of  the 
rebels  v/e  fpake  of,  believe  the  proclamation  to 
be  a  truth,  yet  thinking  it  hard  to  be  under  the 
bands  of  government,  they,  do  not  embrace  it.  If 
it1>e  ob  jetted  here,  that  the  fcrip't'ure  often  calls 
juftifying  faith  a  believing  that  Cbrifl  is  the  Son 
of  God,  which  is  no  more  than  this  affent  of  the 
judgment, '  or  hiftorical  faith ;  For  anfv>er,  It 
would  be  considered '  ©f  whom  the  icripture 
there  frJeaks.  1 .  It  is  of  Jews  for  the  moft  part, 
wholiad  the  faith  of  the  Mejfiab  generally  among 
them :  And  no  queftion,  the  believers  of  them* 
fuch  as  the  pTofe\ytedE\inuch,Martba,ar\<\  Maryy 
Itad  the  faitb  of  the  MtJTtab's  fatisfyinz  divine 


juftice,  and  of  their  juftification  through  his 
latisfaftion:  But  the  great  queftion  of  the  Jews 
was, Whether Jefus  theSon  oi  Mary  was  the Mef- 
fab  or  not  ?  and  it  being  revealed,  and  believed 
that  he  was,  the  other  Followed,  they  retted  on 
him  of  will,    (to fay  lb)  as  the  Mejfiah,     2.  Be- 


Vcrfe  II.  Serm  .6*0. 

is  ftill  the  fame  faith,  but  another  aft  o£ 
it  \  not  as  if  there  might  be  a  receiving,  and 
not  retting,  or  a  retting,  and  not  a  receiving  ;  or 
as  if  we  were  to  difference  them  in  refpeft  of 
time  ;  but  taith  is  (aid  to  receive,  as  it  refpe&s 
the  gofpel-offer  of  Chrift,  and  his  fatisfa<£tion  $ 


lieving  of  Chrift  to  be  the  Son  of  God,  doth  not  and  it's  faid  to  reft  or  rely,  as  it  refpe&s  Chrift 
exclude,  but  include  their  confenting  to  the  re-  and  his  fatisfariion  $  the  thing  offered  and  recei- 
ivirm  nf  rhria-'  Kn.t  Sf  K^Mc  f^rt-h  aif«  tK^v  ved,  with  regard  to  the  charge  to  which  it  is  li- 
able :  It's  here  that  it  refts,and  to  this  it  betakes 
itfelf,  as  to  its  defence,  when  challenged;  It's 
difficult  to  difference  thefe  two,  or  peremptory 
to  fay  whether  Chrift's  rigbteoufnels  be  receiv- 
ed, or  retted  upon ;  yet  it's  made  our  defence, 
becaule  it's  doled  with,  and  we  make  them  two 
a&s  of  the  fame  faith,  though  it's  hard  to  make 
the  one  of  them  to  be  the  e/Fe&  of  the  other,  or 
the  one  of  them  to  be  antecedent  to  the  other, 
in  refpeft  of  time  at  leaft;  as  a  proclamation  of 
pardon  being  made  to  rebels,  they  fay,  This  pro- 
clamation gives  a  freedom  from  the  law's  pur- 


ceiving  of  Chrift;  but  it  holds  forth  alfo  their 
a/Tent  to,  and  perfwaflon  of  that  truth  that  was 
then  debated,  that  he  was  indeed  the  promifsd 
Mefftab,  and  the  Son  of  God  \  for  the  devils  con- 
feifed  him  to  be  the  Son  of  God  :  and  none  will 
fay,  but  there  was  more  in  their  believing  him 
to  be  the  Son  of  God,  than  in  the  devils  believ- 
ing it,  who  never  believe  unto  falvation,  as  they 
did.  3.  Confider,  that  as  fometimes  knowledge 
is  put  for  faith,  fo  this  affent  may  be  put  for 
faith,  where  yet  more  is  implied  in  it ;  efpeci- 
ally  confidering  that,  Rom*  10..  faith  is  called, 
faith  of  the  heart,  With  the  he  Art  man  believeth  ; 


Now,  believing  with  the  heart  being  an  a&  of   fait,  becaufe  they  have  embraced  it  j  and  thefe 


the  will,  thele  teftimonies  fetting  out  faith 
to  be  a  believing  Chrift  to  be  the  Son  of  God, 
mutt  imply  a  lipning  to  him  following  upon  it : 
we  are  therefore  never  to  look  on  thefe  places  as 
comprehending  a  bare  affent  only,  but  as  inclu- 
ding alfo,  and  carrying  alongft  with  it,  thecor- 
dial  receiving  him,  and  of  refting  upon  him. 

For  the  3d,  to  wit,  the  receiving  A3;  of  faith, 
which  differs  from  the  former,  as  we  fhew  in  the 
examples  hinted  at  before  ;  it  looks  to  the  co- 
Tenant  of  redemption  betwixt  Jehovah  and  the 
^Mediator ;  it  accepts  of  the  Terms  oftheco- 
Tcnant,  as  they  are  propofed  in  the  Gofpel,  and 
confents  to  the  bargain  ;  and  as  God  propofes 
the  righteoufnefs  of  Chrift,  it  fubmits  to  the 
fame  ;  which  Pauly  1  Tim*  l«  calls  a  faying  wor- 
thy of  all  acceptation,  to  be  welcomed  and  belie- 
ved as  fuch;  and  the  believers  mentioned,H*^.i  1. 
are  faid,  not  to  have  received  the  promifes>  but  te 
havefeen  them  afar  offend  to  have  embraced  (or 
faluted)  them  :  f  his  receiving  is  no  phyfical,or 
natural  aclt,  as  if  we  were  to  receive  fuch  a  thing 
by  the  mouth,  or  bodily  hand  ;  'tis  an  acl:  of 
faith  in  the  heart,  proportioned  and  fuited  to 
this  fpiritual  bargain,  or  marriage,  propofed  in 
the  covenant  of  grace  ;  and  it's  like  a  man 
confenting  to  a  civil  bargain,  or  like  a  woman?s 
confenting  to  marry  a  man  :  As  when  it  is  faid 
to  finners,  Ye  are  natually  dead  in  fins  and 
trefpafTes,  and  under  God's  curfe  ;  but,  be  it 
known  to  you,  that  we  preach  remiifion  of  fins 
to  you  through  the  blood  of  Chrift  ;  faith  con- 
dors this  offer,  accepts  of,  and  welcomes  it. 
T  he  4*£,  and  lad  a&jis  a  refting  on  bim>  which 


rebels  make  that  the  ground,   if  ever  they  be 
challenged,  whereon  they  found  their  defence  : 
they  have  this  to  lippen  to,  and  upon  this  they 
reft ;    though  none  of  thefe  a&s  can  well  be  faid 
to  be  before,  or  after  the  other,in  refpe&of  time. 
For  clearing  of  this  a  little  more,  confider,  that 
this  refting  may  be  looked  on,  either  faffive)yt 
or  A&ively,  Vaffively,  inrefped*  of  the  believer's 
acquiefcing  in  Ckrift,  and  alluring  himfelf  that 
all  ftiall  be  well  ;    this  is  not  that  a<ft  of  faith 
that  is  called  for  to  juftification,  but  fuppofes 
the  perfon  to  be  juftificd/or  he  muft  be  juftified 
ere  he  can  reft,  or  acquiefce  in  it.    Aftively,  in 
refpecfc  of  our  refting  on  him  that  we  may  be  ju- 
ftified,as  the  Apoftle  hath  h>Gal.2.i6.  And  this, 
Ifaiah  5.6.  is  called  a  taking  hold  of  God's  cove- 
nant -y  it  is  an  actual  committing  of  our  felves  to 
him,  that  we  may  win  to  peace,  or  a  leaning  an 
him,  as  fuppofe  one  were  to  reft  upon  a  fta/F: 
it  doth  not  only  imply  the  efre<ft,  his  having  bt 
eafe  ;  but  alfo,  and  firftly,  his  leaning  to  or  reft- 
ing on  it,  in  order  to  eafe  ;  therefore  it's  faid, 
Mattb.i  1.28.  Come  unto  me,  all  ye  that  are  weary 
and  heavy  loaden,  andye  Jballfind  reft  :  The  aft 
that  juftihes,  is  this  laft  and  aeHve  a«ft,   the'  aft 
of  coming,  or  leaning,  or  refting  ;  and  the  paf- 
five  aft  of  acquiefcing,  or  affurance,  is     that 
which  follows  upon  it,  as  a  fruit  and  effeft  of 
it :  And  therefore  we  humbly  conceive,  that  it 
is  not  'fafe,  to  define  juftifying  faith  by  AJJu- 
ranee ;      or   to    fay,,   that   wherever   faith   is, 
there  is  affurance. :  iris  rather  a  retting  on  Chrift 
that  wc  may  hare  reft  J  and  aground  of  defence, 

and 


arid  reafonto  be  propofcd,if  we  fhould  be  quar- 
relled for,  or  charged  with  the  debt  of  fin. 

ThcUfeszre,  1.  To  remove  the  difficulties; 
as  namely,it  may  be  asked  here,  Is  there  no  con- 
fidence nor  affurance  in  this  a&i\re  aft  of  faith, 
which  is  the  effence  of  it  ?  We  anfwer  fhortly, 
There  are  three  forts  of  confidence  pleaded  for, 
that  are  far  from  the  nature  of  faith,  and  yet 
faith  wants  not  its  own  confidence  and  affu- 
rance, if  it  be  taken  in  a  right  fenfe.  The  1.  is 
for  a  man  to  believe,  that  Chrift  died  for  him 
in  particular,  an  the  firft  hand,and  to  think  that 
he  hath  no  more  to  do,but  to  believe  that  Chrift 
died,  and  futfered  for  him,  and  that  thereupon 
he  is  juftified  ;  for  this  layeth  a  ground  for  u- 
niverfal  Redemption  againft  the  current  of  the 
fcriptures,  and  can  never  be  a  ground  of  in- 
tereft  in  Chrift's  righteoufnefs :  It  fuppofes  that 
to  be  done,  -already,  and  admits  not  the  ibul  to 
concur  by  believing  for  coming  to  the  applica- 
tion,and  yet  this  is  very  rife  amongft  people,  I 
believe  that  Chrift  died  lor  me,  and  fhed  his 
precious  blood  for  me  :  and  fo  long  as  they  can 
maintain  this  prefumption,  and  rtot  fuffer  them* 
felves  to  admit  of  any  debating,  and  queftio- 
ning,  whether  they  have  ground  and  reafon  for 
it,  or  nof,  they  think  they  have  faith  enough  : 
butthisis  no  ad  of  faith,  nor  of  the  nature  of 
truejuftifying  faith;  which  is  to  take  hold  of 
Chrift  offered,  that  we  may  come  to  be  abfolv- 
ed  through  him  :  therefore,  whenever  the 
fcripture  puts  us  to  believe,  it  commands  us  to 
take  hold  oi'  Chrift  offered,  and  not  atfirft  hand 
to  believe,  that  he  died  far  us  in  particular ;  I 
fuppofe  many  are  carried  away  with  this  pre- 
fumption, that  will,  to  their  coft,at  laft  find  it  to 
be  otherwife.  2.  Others  think  that  all  faith 
confiftsin  this,  to  believe  that  God  loved  them 
from  all  eternity,  and  that  they  are  already  ju- 
ftified,  which  is  the  Antimmian  way;  they  be* 
lieve  not  that  they  may  be  juflifirdyvfhich  was 
PauVs  way,  Gal.  2.  10.  but  they  believe  that 
they  are  juftified,  and  this  alfo  prefuppones  uni- 
verfal  redemption:  and  to  prefs  it  upon  you,  were 
to  bid  you  all  believe  that  God  hath  loved  you, 
and  pardoned  you  from  all  eternity,  which  were 
to  bid  you  believe  a  lie  ;  for  we  wot  well  from 
the  fcriptures  of  truth,  that  God  hath  not  loved 
all  from  eternity,  and  yet  this  is  the  faith  that 
many  of  you  prefumptuoufly  pra Ailes;  we  are  all 
naturally  fome  way  Antinomians,  Papifts,  and 
Armenians  in  our  practice ;  and  the  way  of  error 
is  more  confiftent,and  current  with  our  nature, 
than  the  way  of  truth  :  Bat,  O  /  prcfumptu- 
ous  hypocrites,  will  ye  daringly,  and  without 


VcrCe  iu  33$ 

any  ground,  believe  God's  love  to  you  ?  God 
fhall  lhake  you  out  of  that  confidence,  and  blow 
upon  it,and  make  it  evanifh:  ye  cry  out  on  them 
that  live  in  error,  yet  ye  pra&ife  thefe  fame  er- 
rors (to  fpeak  fo)  as  faft  as  ye  can;  we  cannot 
by  much  preaching  get  you  brought  to  the  know- 
ledge of  the  truth,  but  ye  can  drink  in  error  ere 
ye  hear  of  it,  and  it  will  ruin  your  fouls,  if  grace 
prevent  not;  and  many  of  you  fhall  find  that  thus 
you  have  deftroyed  your  felves.  A  id  Sort  of 
rotten  confidence,  is  that  which  fome  have,  who 
cannot  fay  they  are  for  the  time  juftified,  yet 
they  have  a  perfwafion  to  get  heaven,  and  to  be 
juftified  ere  they  die,  or  that  at  death  they  will 
be  fure  of  it,  and  they  wot  well  they  fhall  not 
difpair.  This  is  alfo  naughty  prefumption,  and 
continued  in,  as  hazardous  as  utter  defperation, 
and  killeth  mo  fouls  than  defpair  doth  ;  for  fuch 
reft  quietly  in  their  hope  of  being  freed  from 
wrath,  and  having  their  peace  made  witfi  God, 
and  yet  never  go  to  Chrift  to  have  it  done  :  this 
is  like  that  man's  prefumption,  that  fays,  Tufh, 
Ijhall  have  peace ,  tbo*  I  walk  in  the  imaginati* 
on  of  my  own  heart :  God  is  gracious  and  mer- 
ciful, and  I  hope  he  will  not  be  fo  fevere  as  he  is 
called  :  The  Lord  called  this  a  belying  of  him  ; 
for  he  fays  in  his  word,  that  there  is  no  peace 
to  the  wicked  ;  and  the  foofifh  prefumer  fays,  / 
Jball  have  peace :  fhall  his  word  or  theirs  ftand  ? 
They  fay,  fer,  <j.  12.  and  7.  9.  The  temple  of  the 
Zord,  the  temple  of  the  Lord  are  thefe*  Thejr 
make  a  fair  fhew  of  attendance  on  ordinances, 
and  yetfteal,  murder  and  commit  adultery,  and 
fay.  We  are  delivered  to  all  thefe  things :  It 
net  this  a  grofs  belying  of  the  Lord  ?  God 
fhall  beat  back  many  of  yo.ur  vain  confidences  in 
your  faces,  and  your  faces  wax  pale ;  when  God 
fhall  caufe  your  charge  and  fumomns  to  cotac 
unto  judgement,  found  in  your  ears,  thefe  and 
fuch  like  confidences  will  never  bear  you 
through,  it  is  not  thefe  we  fpeak  of. 

Yet  2dly,  We  fay, that  the  right  exercife.of 
faith  wants  not  its  own  confidence,  comfort  and 
affurance,  when  taken  in  a  right  fenfe,  muck 
whereof  is  attributed  by  fome  to  the  definition 
of  faith  ;  for  fome  miftake  faith,  and  others  are 
miftaken  or  mifunderftood  in  their  fpeaking 
of  faith  :  fome  divines  that  write  of  faith,  fpeak 
of  ift  being  an  affurance,  defining  it  at  its 
height ;  yet  generally  they  take  in,and  prefup- 
pofe  the  a&ive  a£  of  faith  refting  on  Chrift.  O- 
thers  define  it  by  thefe  two  a£s,  a  receiving  of% 
and  refting  upon  Chrift  ;  Therefore  we  would 
ner  conceive  of  them,  at  leaft  of  many  of  them* 
as  making  this  affurance  to  our  fenfe  to  be 
Xx  2  cflentiaV 


33$  Ifdiab  53. 

effential,and  abfolutcly  neceffary  to  the  being  of 
juftif)  ing  faith;  much  lefs  would  we  think, that 
they  niisken  and  pafsby  the  true  acts  of  receiv- 
ing and  refting  upon  Chrift  :  only  Tome  of 
them  (which  we  humbly  think  is  their  miftake) 
baling  to  do  with  Papifts,who  place  faith  in  the 
underitanding,  add  an  affurance  of  faith  to  the 
former  acts  ;  in  which  we  lay  there  is  a  ground 
of  confidence,  or  a  conditional  affurance:  upon 
fuppofition  that  fouls  receive  Chrift,  and  reft 
upon  him,  they  may  be  confident,  that  that 
is  a  ground  that  will  not  fail  them;  they  may  be 
confident  that  he  will  not  deceive  them  ;  a  con- 
fidence in  this,  that  they  may  ftep  to,  or  lean 
upon  Chrift,  and  not  fear  that  he  fail  them,  or 
that  they  may  without  all  fear  of  hazard  caft 
themfelveson  Chrift  ;  therefore  he  is  called  a  tri- 
cdyeUtliprecious  Gmerftone,afure  Foundation', 
and  indeed  that  is  no  fmall  ground  of  confidence, 
that  when  a  foul  comes  to  Chrift  b^y  believing,  it 
may  be  fure  he  will  not  fail  it.  2.  Being  lure 
that  we  have  committed  our  felves  toChrift( which 
fuppofes  faith's  being  put  to  exercife  and  practice) 
there  may  be  a  confidence  in  this  refpcet,  we 
*iay  be  lure  he  wilj  not  fail  us  in  particular. 
2  Tim.  1.  12. 1  know  in  whom  J  have  believed, 
and  that  he  is  able  to  keep  that  which  1  have 
committed  to  him,and  that  J  fball  not  be  ajhamed* 
He  puts  both  thefe  together,  I  know  that  he  is 
able,  and  that  he  will  not  fail  me,  I  fhalLnot 
be  afhamed  ;  So,  Rom.  8.  /  am  perfwaded,  that 
neither  death  nor  life,  &c.  Jhall  be  able  t»  fepa- 
rate  us  from  the  love  of  God  that  is  in  Chrift  Jc- 
fus  :  If  fouls  have  received  the  offer,  they  may 
i>e  fure  it  will  no  mifgive  them.  3.  Add,  That 
this  actual,  or  active  refting  on  Chrift,  may  be. 


Verfe  n.  5€rm.  <56 

feparate  from  the  fenfe  of  it,  or  from  the  paffive 
act  of  faith,  or  quietnefs  that  follows  on  refting 
on  Chrift  ;  for  there  is  a  refting  on  Chrift,which 
is  very  faith  it  felf,  and  not  the  effect :  Come, 
and  ye  fball  find  reft  ;  Coming  is  before  find- 
ing of  reft,  to  our  fenfe  at  leaft.  We  are  not  to 
knit  this  paffive  reft,  with  the  other  a&ive  aft 
of  refting,  as  if  it  were  impoffible  to  reft  on 
Chrift,  without  prefent  lenfible  eafe  1  befkde,  it 
is  this  a&ive  refting  that  gives  us  right  to 
Chrift,  and  not  the  paifive,  Gal.  2.  16.  We  be- 
lievedthat  we  may  be  juftified:  This  neceffarly; 
goes  before  our  believing  that  we  are  juftified, 
Toclofe  with  a  word  of  more  particular  Ufey 
Let  me  exhort  you  to  lay  lefs  weight  on  your 
bare  thinking  that  ye  believe, on  your  prefent  ill- 
grounded  hope  and  peace.  Aim,  and  endeavour 
to  act,,  and.  exercife,  faith  on  Chrift  actively, 
receiving  and  refting  on  him  for  winning,  to 
peace  :  This.pra6~t.ice  of  faith  is  the  over-word 
(to  fay)  of  the  doctrine  of  juftification  ;  that 
feeing  there  is  fuch  ground  of  juftification  laid 
down,  the  righteoufnefs  of  Chrift,  and  that  it 
is  propofed  to  you;  and  feeing  this  is  the  very 
act  of  juftifying  faith,  to  receive  and  reft  on 
Cfcrift,  as  he  is  propofed  and .  offered;,  when  this 
offer,  is  made  to  you^  let  your  faith  receive, 
takehojd  of,  andconfent  to  the  bargain  ;  and 
ground  and  found  our  defence  here,  for  anfwe* 
ring  all  challenges  that  the  law  and  juftice 
may  prefent  againft  you  :  That  .there  was  a  Sa- 
viour offered  to  you,  and  that  ye  received  him, 
and  refted  upon  him,  will  be  a  ground  that 
fhall  bear  you  out,  when  you  come  before  God; 
and  except  this  be  made  fure,  our  (peaking,  and 
your  hearing  of  faith,  will  be  to  no  purpofe. 


S  E  R  M 

Ifaiah  53.  11.  <By  bis  knewle-dge  Jhall  my 


their  iniquities 

THis  is  a  great  afTertion,  and  of  mighty  mo- 
ment, wherein  to  the  knowledge  of  Chrift, 
the  juftification  of  many  is  attributed:  and  in- 
deed, if  we  knew  what  an  advantage  and  bene- 
fit it  were,  there  would  be  nothing  more  flu- 
died  than  how  to  obtain  it ;  for  it  is  the  very  in- 
let, and  opens  the  door  to  glorification  f  and 
if  to  be  happy  in  the  enjoyment  of  God  be  a  be- 
nefit of  great  concernment,  then  this  of  juftifi- 
cation muftbelb. 

We  propofed  to  fpeak  of  the  way  how  this 
benefit  is  applied,  and  that  is  by  faith,  let  out 
under  this  expreffion,6f*  know  I  edge, or  the  knrw 
ledge  of  him  j  and  touched  on  the  benefit  of  faith, 


O  N     LXL 

rightecm  Servant  \uftify  many,  for  he  fball  bear 

and  the  neceffity  thereof  for  attaining  juftificati- 
on, God  having  fo  ordered  it  in  the  covenant, 
that  none  others  fhould  be  juftified,  but  fuch  as 
have  faith.  2.  We  fpoke  alfo  to  the  Object  of 
this  faiths  Chrift  Jefus  as  our  righteoufnefs  and" 
peace :  So  that  Chrift  becomes  in  a  peculiar 
manner  the  Object  of  faith)  befide  any  other 
thing;  becaufe  it's^rily  in  Chrift  it  can  find  a 
fnelter,  there  ore  it's  only  to  Chrift  that  it  flees, 
when  it  is  purfued.  3.  VVefpake  Hkewifeof  the 
nature  of  this  faith,  or  itsaCt,it  being  the  heart's 
trufttng  it  felf  to  Chrift's  righteoufnefs,  whereon 
it  hazards  the  weight  ot  its  peace,  and  relies 

heres : 


Scrm.  6u  .         */"**  ** 

here  :  And  as  all  the  terms  of  juftification  are 
borrowed  from  law,  wherein  there  is  fuppofed 
a  charge,  a  tribunal,  and  a  judge  ;  fo  is  this  reft- 
iRg  in  like  wanner;  it's  in  effect  an  arraigned 
perfon's  making  of  Chrift's  righteoufnefs  his  le- 
gal defence  againft  all  challenges :  the  fubftance 
of  the  phrafe  is  in  that  of  Phil.  3.  9.  Th,at  I  may 
be  found  in  him,  not  having  my  own  nghtecuf- 
nefs,  &c.  Where,  prefuppofing  a  libelling  and 
charge,whereto  does  the  Apoftle  betake  himfelf? 
and  what  is  his  refuge  ?  It's  Chrift  and  his  righ- 
teoufnefs, even  to  be  found  in  him ;  as  if  the 
queftionwere  propofed,P««/,what  wilt  thoudo  in 
the  day  of  judgment  ?  what  wilt  thou  jean  to  for 
a  defence  in  that  day  ?  To  .which  he  anfwers,Not 
to  my  own  righteoulhefs,but  this  is  it,even  to  be 
found  in  himj-which  he  expones  to  be,the  having 
of  his  righteoufnefs  by  faitb,that's  the  righteouf- 
nefs of  Chrift  by  faith  taken  hold  of  by  me;which 
faith  lhuts  up  as  it  were  Paul  in  that  righteouf- 
nefs, and  hides  him  fo,  as  he  is  paft  over,  as  if 
there  were  no  .unrighteoufhefs  at  all  in  him. 
.  The  effett  of  this  faith  follows,  when  a  perfon. 
is  chafed>  and  hath  fled  unto,  and  laid  hold  on 
Chrift  -%  the  effect,  I  fay,  is,  he  ftiall  be  juftified. 
We  may  confider  this  feveral  ways ;  and,  for 
explication's  fake,  I  fhall  ihof  tly  put  by  fome  of 
them. 

1.  Then,  according  to  the  expofition  of  the 
words,  take  this  obfervation,  That  there  is  fuch 
a  thing  as  juftification  diftin<&  from  fan<ftificati- 
on.  That  benefit  of  juftification  follows  on  faith's 
taking  hold  of  Chrift,  becaufe  it's  fuch  a  benefit 
as  follows  Chrift's  taking  on  our  fin  j  By  his 
knowledge  Jhall  he  jujiijy  many,  for  he  Jb all  bear 
their  iniquities.  Now  fan<ftification  is  not  that, 
but  the  infufing  of  holinefs  in  us,and  is  the  work 
of  God's  Spirit,  inwardly  working  a  change  in 
the  man.  We  did  fome  way  clear  and  confirm 
this  in  the  expofition  of  the  words,  and  ftiew 
you  how  fanctification  differeth  from  juftificati- 
on ;  Now  ye  are  juftified,  now  ye  are  fanftified, 
fays  the  Apoftle,  1  Cor  6.  making  them  ditlin& 
benefits.  To  clear  it  a  little  further,  two  things 
are  to  be  confidered  in  fin,  both  which  are  to 
be  removed  by  Chrift,but  differently  ;  i.  Some- 
thing that  defiles  and  pollutes  us,  and  makes  us 
difronform  to  God's  image;  hence  fin  is  in  the 
fcripture  compared  to  boils  and  lores,  and  men- 
ftrous  clothes,  and  is  caWe&filtbinefs.  2.  There 
is  a  guiltinefs  that  follows  on  this,  whereby  we 
are  not  only  prefuppofed  unclean,  but  are  made 
liable  to  the  law's  cert:fication,wherein  it's  faid, 
Cuffed  is  every  cne  that  ccntinucth  not  in  every 
th'ng  written  in  the  bock  cf  the  law  to  dj  it. 
Now,  if  wefpcak  of  the  removing  of  thefe  two, 


Verfe  ii.  337 

juftification  takes  away  the  guilt  of  fin  ;  when 
the  finner  is  purfued*  before  God's  tribunal, he  is 
difcharged  by  the  imputation  of  Chrift's  righ- 
teoufnefs, to  which  he  is  fled  for  refuge ;  the 
law  abfolves  him,  not  becaufe  he  wants  fin,  but 
becaufe  the  Mediator  hath  fatisfied  for  his  fin, 
and  that  fat  is  fact  ion  is  by  faith  laid  hold  of:  fan- 
ctification  takes  away  the  pollution  and  blot  of 
fin  ;  the  perfon  that  had  thefe  boils  and  fores  is 
cleanfed,  or  healed,  or  is  a  healing,  and  under 
cure  (for  there  is  no  compleat  healing  while  on 
this  fide  of  heaven)  As,  fuppone  a  man,by  tranf- 
greffing  the  law,  had  wounded  himfelf,  in  woun- 
ding or  hurting  another;  there  is  here  both  a 
guilt,  and  a  deformity  ;  a  guilt  in  tranfgreffing 
the  law  by  hurting  his  neighbour,  and  a  defor- 
mity in  wounding  himfelf :  juftification  is  as  if 
the  penalty  of  the  breach  of  fuch  a  law  were  not 
exacted,  by  the  interpofing  of  a  cautioner  ;  'and 
fan<ftification  is  like  the  healing  of  the  wound  in  - 
a  man's  felf,  by  taking  or  application  of  fome 
phyfick  or  plaifter :  So  is  it  here,juftifi  cation  lets 
us  free  from  the  guilt,  and  fan&ification  cures 
us  of  tj^e  wound  of  fin.  Man's  fall  was  a  guilt, 
and  by  that  fall  he  wounded  himfelf;  and  by 
Chrift  both  are  removed  from  the  believer  :  by 
his  fatisfa<5Uon  he  juftifies,  "and  by  his  grace  and 
Spirit  he  fanctifies  him. 

Ufe.  We  oblerve  it  only  in  pafling,  becaufe  it 
ferves  to  clear  all  that  concerns  juftification  ; 
and  therefore,  when  we  fpeak  of  juftification  by 
Chrift's  righteoufnefs,  1 .  It's  not  as  if  we  had  - 
a  righteoufnefs  communicate  to  us,  and  were 
made  actually  holy,  but  it's  the  imputation  of 
Chrift's  righteoufnefs  to  us  ;  the  confounding  of  c 
thele  two  does  ill,  and  is  very  prejudicial,  not 
only  to  thePapifts,  but  to  others,  who  think  they 
are  juftified,  when  they  think  they  have  fome 
good  frame,  which  being  w.nting,  they  fufpect 
their  juftification.  2.  The  meaning  is  not  as  if  « 
Chrift's  righteoufnefs  were  our  fan&ification, 
which  is  the  error  of  the  Antinomiam,  who 
make  all  fan&ification  to  be  juftification,  even  as 
the  Papifls  make  all  juftification  to  be  lan&ifica- 
tion  ;  therefore  we  would  learn  to  diftinguiih 
thefe  two,  yet  not  fo  as  to  feparate  them. 

idly,  Obferve,  That  this  effect,  juftification, 
is  not  only,  nor  mainly,  the  fenfe  of  being  pardo-  • 
ned  and  abfolved ;  but  it's  real  abfolution  and 
pardon  itfelf ;  becaufe  this  juftification  that  fol- 
lows faith,  is  that  which  Chrift  hath  purchafed 
by  hislbul-travel,  and  bearing  of  our  iniquities, 
and  entitles  the  juftified  perfon  to  him,  and 
makes  him. to  be  of  his  feed  ;  and  that  is,  not 
to  have  the  fenfe  that  we  are  juftified,  buta&u-. 

al> 


338  Jfajab  ffti 

ally  to  be  juftified.  And  here  there  is  another 
.jm&ake  to  be  averted  tc,to  think  juftification  to 
v  be  the  evidence  of  what  is  paft  before  we  were 
■  born;  yea  from  eternity  :  The  juftification  here 
fpoken  or,  is  that  which  makes  us  Hand  before 
God,  is  oppofite  to  works,  and  to  the  curfe, 
and  frees  us  from  it;  but  the  fenfe  of  juftificati- 
tion  is  not  that,  whereby  we  ltand  before  God, 
and  is  oppofite  to  works  and  the  curfe :  And 
therefore  take  this  advertifement,  that  juftifi- 
cation is  not  to  be  fenfible  of  our  juftification, 
but  it  is  really  to  befo,  whether  we  know  and  be 
fenfible  of  it  or  not,and  that  by  vertue  ofChrilVs 
righteoufnefs  appprehended  by  faith. 

1  he  Third,  and  main  thing  in  this  effect,  is, 
That  laying  hold  on  Chrift  by  faith,  as  he  is 
offered  in  the  gofpel,  does  before  God  ferve  to 
the  juftifying  of  a  finner,  and  the  ablblving  of 
him  from  the  guilt  of  fin;  that  is,  when  a  fin- 
ner, fenfible  of  fin,  is  brought  to  lay  hold  on 
Chrift's  righteoufnefs,  then  follows  God  abfol- 
ving  of  him,  as  if  he  had  never  had  fin,  or  had  fa- 
tisfied  for  his  own  fin;  which  is  not  only  holden 
out  here,  but  is  frequently  fpoken  of  through  the 
Epiftles,  and  is  the  juftification  that  (lands  in  op- 
pofition  to  the  way  of  works;  to  wit,  when  a 
Jo«r  finner,fenfible  of  fin,is  perfwaded  by  God's 
Spirit  to  flee  unto,  and  reft  upon  Chrift's  righ- 
teoufnefs offered  in  the  gofpel,  upon  which  fol- 
lows God's  abfolving  of  him.  ThisDoftrine  takes 
in  the  fubftance  of  the  text,  By  the  knowledge  oj 
my  righteous  Servant  Jhall  many  be  juftified. 

There  are  feveral  things  that  will  fall  to  be 
cleared  in  the  proficuting  of  this,  which  we  (hall 
ipeak  to  fhortly,  for  clearing  of  that  queftion  of 
the  Cutechil'm^bat  is  juftification?  becaufe  this 
dottrine  holds  out  the  form  of  it,  and  deduceth 
it  in  thi§  order,  i.  A  finner  is  here  fuppofed 
to  be  living  under  God's  curfe,  according  to 
that,G*/.  3.  10.  Cur  fed  is  every  one  that  conti- 
nues not  in  all  things  written  in  the  law  :  This  is 
man's  condition  by  nature.  2.  It  is  fuppofed  that 
Chrift  becomes  Cautioner  for  ele&  finners,  and 
takes  on  their  debt,  and  fatisfies  for  them,  on 
condition  that  if  they  fhall  believe  on  him,  they 
fliall  be  juftificd,  and  have  his  fatisfadtion  impu- 
ted to  them  ;  and  that  the  Lord  Jehovah  accepts 
of  the  Mediator's  fatisfa&ion,  and  ingageth  to 
make  out  the  condition.  3.  The  Lord  in  the 
word  of  the  gofpel  hath  revealed  this,  and  hath 
comprehended  the  way  of  a  finner's  juftificati- 
on in  the  gofpel-covenant,  and  promifes  and 
makes  offer  of  it  to  all  that  hear  of  it,  faying,  He 
that  believes  in  the  Son  Jhall  not  perijh,  but  have 
eternal  life  :  and  all  that  believe  on  him  fhall  be 
juftified  from  all  things^vfkerefrom  they  could  not 


Verfc  11.  Send.  6u 

be  juftified  by  the  law  cfMofcr.  This  h  the  exter- 
nal inftrumental  caufe  of  juftification,  that  holds 
out  the  way  to  life,  which  fuppolesthe  former, 
4-  When  this  is  made  offer  of  in  the  gofpel, 
there  is  the  operation  of  God's  Spirit  on  the 
foul,  inlightning  the  mind  or  the  finner,  convin- 
cing him  of  his  hazard,chafing  him  toChrift,and 
powerfully  perfwading  him  to  take  hold  of  his 
righteoufnefs  made  offer  of  to  him;  whereupon 
the  foul  comes  to  put  forth  the  a&  of  faith,  and 
to  reft  upon  his  righteoufnefs  ;  as  when  it  was 
faid  by  Philip  to  the  eunuch,  A&s  8.  If  thou  bt- 
lievefty  thou  mayeft  be  juftified ;  The  foul  an* 
fwers,  I  believe  in  Chrift  the  Son  of  God',  where* 
upon  it  becomes  a  bargain ;  And  this  is  the  in- 
ward mean,  or  inftrumental  caufe,  of  juftificati- 
on. 5.  Follows  God's  imputing  to  that  finner, 
that  receives  Chrift  as  he  is  offered,  and  refts 
upon  him  by  faith,  his  righteoufnefs;  andChriiVsi 
payment  andfatisfaefcion  to  juftice  is  counted  his, 
and  according  to  this  his  fins  are  pardoned,  for 
the  merit  of  that  righteoufnefs,and  he  himfelf  is 
accepted  and  accounted  righteous,as  ifhe  had  ne- 
ver finned  ;  and  he  hath  luch  a  fentence  paft  on 
him,as  is  held  forth  in  thefe  words  oSVfal.  32*  U 
JBleJfed  is  the  man  whofe  tranfgrejfton  is  forgiven, 
whofe  fin  is  covcredjo  whom  the  Lord  imputes  no 
iniquity  ;  and  in  thefe,Kww.  8.  1.  There  is  there- 
fore now  no  condemnation  to  them  who  are  in> 
Chrift  Jefus,oXc.  Even  as,  before  he  fled  toChrift, 
there  was  a  curfe  (landing  againft  him  :  And 
this  is  an  ail  of  God,  the  fovereign  and  efficient 
caufe,  To  declare  bis  righteoufnefs  -that  he  might 
be  juft,and  the  juftifier  of  him  that  believes  inje~ 
fusy  as  it  iSyRom.  3.  25.  which  is  the  final  caufe. 
We  may  confirm  this,  either  as  to  the  pofitive 
part,  that  by  believing  a  finner  is  juftified;  or  as 
to  the  negative  part,  that  there  is  no  other  way 
poffible, whereby  a  finner  can  be  juftified,  but  by 
believing  :  So  that  this  great  effeA  follows  from 
a  fenfible  finner's  taking  hold  of  Chrift's  righte- 
oufnefs by  faith.  Ye  may  look  upon  a  few  (cap- 
tures to  this  purpofe,  as  namely,  GaU  2.  16. 
where  the  apoftle,  entring  in  the  debate,  lays 
down  this  conclufion,  Knowing  that  a  man  is 
not  juftified  by  the  works  of  the  law, but  by  faith 
in  Jefus  Chrift,  even  we  have  believed  in  Jefus 
Chrift, that  we  might  be  juftified  by  the  faith  of 
Chrift  :  as  if  he  had  faid,  We  have  taken  this  way 
for  the  attaining  of  this  end,  believing  that  we 
might  be  juftified.  The  apoftle  fpeaks  here,  i.  Of 
a  juftification  by  faith,which  isoppofiteto  works; 
and  as  he  afcribes  it  to  faith  to  he  denies  it  to 
works.  2.  He  makes  it  exclufive,  &  will  have  no 
other  thing  to  con:ur  in  the  manner  at  lead,  by 
I  kith; 


frith  ;  Knowing  (faith  he)  that  a  wan  is  not  ju- 
ftifiedby  works,  but  by  faith,  3.  He  hold  our  his 
own,and  other  believers  practice  ;  Even  we  have 
IcUcvcdytbat  we  might  be  juftified  \  as  if  he  had 
laid,  We  took  this  way  of  faith  to  be  abfolved  be- 
fore'God,  which  by  the  law>  or  the  works  of  the 
law, would  never  hare  been.  See  alfo  to  tbis  pur- 
pofe,  the  epiftle  to  the  Romans,  1,  2,  3,  4>  and  5. 
Cfc*/>ferj}efpeciaily  the  3,  and  4.  In  the  id*  Chap, 
v.  2$.  ^hen  he  is  fumrhing  the  do&rine  of  jufti- 
fication into  a  compend,he  fays,  Whom  God  bath 
fet  forth  to  be  a  propitiation  through  faith 9  to  de- 
clare bis  righteoufnefs  for  the  remijpon  offms,&c. 
Where  Chad's  righteoufnefs  is  called  a  Propiti- 
ation through  faith, and  faith  is  holdt n  out  as  the 
(channel  in  which  judication  runs  ;  and  in  the 
■words  following,the  believer  is  holden  out  as  the 
obje&  of  it ;  fo  chap.  4.  it  is  holden  out  in  the  in- 
ftance  of  Abraham,  particularly  in  v.  $.  To  him 
that  worketh  not,  but  believetb  on  him  that  jufti- 
fiethtbe  ungodly, bis  faith  is  counted  for  righteouf- 
nefs \  where  the  Apoftle  propones  Two  ways  of  a 


by  any  other  thing,  it  eould  not  be  by  grace. 
But  faith  claims  nothing  but  the  righteoufnefs 
of  Chtift  to  reft  on  ;  he  hath  paid  the  price, 
and  made  the  fatisfa&ion,  and  that  fatisfa&ion 
is  mine,  faith  faith,  becaufe  it  was  offered  to 
me,  and  I  have  been  brought  to  lay  hold  on  it. 
And  the  nature  of  this  pleading  ftops  the  mouth 
of  the  creature,  and  preclaims  justification  to 
be  alone  the  effect  of  God's  grace,and  of  Chrift's 
procurement*,  3,  Confider,  that.if  it  depended 
on  any  other  thing,  our  juftification  could  never 
be  perfite  ;  when  we  (peak  of  justification,  and 
call  it  perfite,  it  is  not  foto  be  underftood,  as 
if  faith  were  perfite  \  but  Chrift's  fatisfafHon, 
which  is  our  righteoufnefs,  and  which  faith 
lays  hold  on,  is  perfite,  though  our  faith's  grip 
be  weak:  hence  it  is,  that  the  weak  believer  is 
juftified,  as  well  as  the  ftrong  ;  all  who  look 
unto  Chrift,  though  with  a  weak-fighted  eye, 
get  falvation  through  him,  as  well  as  Abraham, 
becaufe  his  righteoufnefs  is  perfite,  which  weak 
faith  takes  hold  of,  as  well  as  ftrong  faith.  Now 


perfoVs  aiming  to  be  juftified,  the  1 .  whereof  is,    if  juftification  were  founded  on  ought  within  us, 
When  a  man  worketh,  and  on  that  account  feeks    it  could  never  be  perfite,   but  by  him  all  that  be- 


to  be  juftified,and  that  way  is  rejected.  The  2.is, 
When  a  man  hath  no  works,  or  worketh  not  on 
that  account  to  be  juftified  by  them,  but  by  faith 
betakes  himfelf  to  Chrift's  fatisfaftion  ;  and  that 
way  is  edablifhed,  for  that  man's  faith  is  counted 
for  righteoufnefs,  and  is  the  ground  of  his  peace 
fcefore  God  :  we  gave  fome  fcriptures  before  for 
this,  and  fhall  not  therefore  now  infift.  There 
is  alfo  good  reafon  why  it  cannot  be  otherwife,  I. 
If  we  confider  what  man  is  in  himfelf,ungodly,re- 
bellious,having  nothing  to  prefent  unto  God  ;but 
when  a  righteoufnefs  is  prefented  to  him  by  way 
of  offer,  and  he  is  through  grace  brought  to  ac- 
cept of  the  offer  of  the  righteoufnefs  of  ano- 
ther, nothing  can  be  conceived  to  be  brought  to 
receive  it,  but  his  faith  :  And  if  Chrift's  fatif- 
faftion  be  his  juftification,  and  if  it  be  faith  that 
takes  hold  of  it,  we  have  a  clear  reafon  why 
juftification  is  attributed  to  faith.  2.  Confider, 
That  this  contributes  moft  to  God's  end,  which 
is,  to  glorify  himfelf,  efpecially  in  his  grace,  in 
the  juftification  of  finners,  even  to  hold  forth 
the  manifold  riches  of  his  grace  ;  and  nothing 
-contributes  to  this  fo  much,  and  fo  well,  as  that 
which  fpeaks  the  finner  to  be  empty:  and  no* 
thing  empties  the  finner  more  than  faith  ;  it 
being  the  great  a&  of  faith,  to  bring  the  foul 
off  its  own  bottom,  and  to  ftop  all  boafting  ;  to 
drive  it  but  of  it  felf,to  be  found  in  him  ;  there- 
fore^ it  is  faidto  be  of  faith,  that  it  might  be  of 
gran,  Rom,  4. 1$.  As  if  he  had  faid,    If  it  were 


lieve  are  juftified  from  all  things,  from  which  they 
could  not  be  juftified  by  the  law  ofMofes  \  and  one 
of  them  made  as  free  as  another:  It's  not  here, 
as  if  one  part  of  the  debt  were  fcored  and  blot- 
ted out,  and  not  another ;  but  all  is  blotted 
out,  becaufe  the  righteoufnefs  prefented  be- 
fore God  s  tribunal,  and  imputed  to  us,  which 
is  the  defence  that  faith  gives  in,  is  perfite.  We 
may  compare  ftrong  and  weak  faith  to  two 
advocates,  the  one  more  able,  and  the  other 
weaker,  pleading  the  fame  caufe  before  a  juft 
judge ;  ftrong  faith  pleads  more  ftrongly,  fully 
and  diftin&ly,  weak  faith  pleads  not  fo  fully 
and  diftin&ly  ;  but  both  pleading  on  the  fame 
ground,  God  the  Judge  judgeth  not  according 
to  the  diftin&nefs,  or  undiftin&neis  of  the 
pleading,  but  according  to  the  defence,  or  rea- 
fon given  in,  and  abfolves  both  alike,  and  the 
weak  believer  is  as  fully  pardoned  as  the  ftrong  is. 
The  Ufes  are  many  and  comfortable;  1.  It 
ferves  for  our  direction.  If  any  were  asking, 
how  they  maycometo  be  juftified?  Thisdo&rine 
anfwers,  By  faith"  in  Jefus  Chrift,  by  taking 
with  your  fin,  and  taking  hold  of  Chrift's  righ- 
teoufnefs offered  to  you  in  the  gofpel,  and  by 
making  that  your  defence  beforeGod:  And  is  not 
this  a  leflbn  worthy  the  learning,  which  the 
whole  word  of  God  aims  at,  even  to  inftruft 
you  how  to  make  your  peace  with  him  ?  It's  by 
the  knowledge  of  Chrift,  or  by  faith  in  him, 
by  refting  on  him,  as  he  is  offered  in  the  gof- 
pel*, 


340  .  Ifaiab  ^ 

pel :  and  this  cannot  but  be  a  folid  and  ficker  way 
of  juftin* cation,  becaufe  we  have  God's  word  for 
it ;  it's  founded  on  his  faithfiilnefs,  and  on  the 
tranfa&ion  made  betwixt  God  and  the  Mediator. 
Wehave  alfo  the  experience  of  all  the  faints  for  it: 
Abraham  before  the  law,  David  under  the  law, 
and  Paul  fince  the  law,  all  of  them  were  led  the 
fame  way.  Ye  would  take  notice  of  this,  not  only 
as  the  great  queftion  in  catechizing,  or  examina- 
tion, but  as  the  ground  whereon  ye  build  your 
peace,if  ye  were  dying-,  there  is  a  perfect  righte- 
oufnefs inChrift,  made  offer  of  to  you  in  the  gof- 
pel,  on  condition  ye  will  receive  him  as  he  is  offe- 
red ;  and  if  ye  fo  receive  him,  it  fhall  be  yours, 
and  ye  fhall  at  God's  bar  beabfolved  ;  the  righte- 
oufnefs of  Chrift  fhall  be  as  erfe&ual  for  your  ab- 
folution,as  if  it  were  inherent  in  your  felves,and 
faith  fhall  unite  you  to  him,  and  make  you  one 
with  him  :  In  a  word,  ye  mud  all  come  before 
God's  tribunal ;  and  there  are  but  two  defences 
to  be  propofed,  either  fomething  in  your  {elves, 
as  your  love  and  charity,  or  good  carriage  and 
duties;  or  to  take  with  your  fin,  tocondemnyour 
felves,  and  to  flee  to  Chrift,  and  prefent  his 
righteoufnefs,  as  the  righteoufnefs  of  the  Cau- 
tioner that  hath  paid  your  debt  j  and  according 
as  ye  take  the  one  way,  or  the  other,  ye  may 
expe&  to  be  juftiiied,  or  not;  and  this  Dottrine 
reje&s  the  one  way,  and.owns  and  confirms  the 
other,  which  is  by  faith. 

And  therefore,  2dly,  (which  is  the  great  Ufe  o? 
all  thisZ> otlrine)  Here  there  is  ground  laid  down 
to  any  that  would  be  juftified,  how  they  may 
win  to  it,  and  a  warrant  to  propofe  juftification, 
as  a  thing  attainable  through  faith  in  him  ;  ye 
have  it  in  your  on%  on  thefe  terms,  and  there- 
fore let  me  earneftly  intreat  you  to  accept  of  the 
offer ;  if  this  be  the  way  of  juftification, take  this 
way  :  feeing  there  is  an  abfolute  neceffity  of  faith 
in  every  one  that  would  be  at  juftification. make 
it  fure  that  ye  are  indeed  fled  to  Chrift,  and  that 
it  is  his  righteoufnefs,  which  ye  make  your  de- 
'  fence  before  the  bar  of  God's  tribunal.  •  We 
ihall  branch  forth  this  Ufe  of  exhortation  in 
thefe  Two  or  Three  words,  ift.  When  Chrift  is 
fpoken  of  in  the  gofpel,  let  him  be  by  faith 
received  ;  and  if  ye  wouid  know  what  this  is,  la- 
hour,  i.  To  know,  and  to  take  up  the  difference 
betwixt  felfrighteoufnefs,  and  that  righteouf- 
nefs which  is  by  faith  ;  for  many  are  fo  igno- 
rant, that  they  know  neither  the  one  nor  the  o- 
ther,or  at  leaft  not  the-one  by  the  other.  2.  When 
ye  are  come  to  know  the' difference  betwixt 
thefe  two,  and  are  foberly  weighing  what  ye 
fhouldlippen  to,  in  your  coming  before  God  ; 
with  indignation  fhuffle  out,  and  caft  by,  dif- 


Verfe  11.  Serm.  61. 

claim-  and  renounce  your  own  righteoufnefs, 
and  grip  to  the  righteoufnefs  of  Chrift:  here 
faith  will  have  a  double  work,  upon  the  one 
hand  to  reject  felf-righteoufnefs,  and  upon  the 
other  hand  to  reft  upon  the  righteoufnefs  of 
Chrift  alcne,  according  to  that,  Philip,  3.  9. 
3.  When  ye  have  gotten  your  own  righteoufnefs 
caften,  and  Chrift's  righteoufnefs  clofed  with, 
there  is  a  neceffity  to  cover,and  hide  your  felves 
in  it,that  ye  may  never  fomuch  as  in  the  vaguing 
conceit  of  your  mind,  be  found  out  of  it ;»  it 
alludes  to  the  city  of  refuge,  wherein,  when 
onceentred  into,  and  abiden  in,  the  perfon  was 
fafe;  but  if  he  was  at  any  time  found  without, 
he  was  in  hazard  to  be  killed  by  the  avenger  of 
blood  :  which  held  out  not  only  the  aft  of  faith 
fleeing  to  Chrift-;  but  its  abiding  in  him,  being 
hid  in  him,  containing  and  keeping  it  felf  in 
him,  and  continuing  to  plead  its  defence;  on 
that  ground  :  there  may  be,  in  a  fit  of  fad.  exer- 
cife,  a*  renouncing  of  our  own  righteoufnefs; 
but  when  that  is  over,  and  we  begin  to  conceit 
fomething  of  that  which  we  have  done,  we  are 
ready;  to  forget  Chrift's  righteoufnefs,  and  to 
lean  to  our  own  ;  and  that  is  in  a  manner  to 
come  out  of  Chrift,  and  from  our  city  of  refuge, 
if  ever  we  were  in  him:  faith,  as  it  betakes 
it  felf  to  Chrift,fo  itftates  it  felf  in  Chrift,where 
only  it  dare  abide  the  trial.  2^We  would  com- 
mend this  to  you,  as  the  great  ground  of  your 
peace  and  hope,even  that  ye  would  put  it  to  the 
trial,  and  make  it  fure,  whether  ye  be  in  the 
faith  or  not ;  it  is  true,  there  are  many  beguil- 
ed in  this,  and  take  thernfelves  to  be  in  the  faith 
when  they  are  not ;  and  others  queftion  their 
faith,  and  their  being  juftiiied,  without  juft 
ground;  yet  it's  impoflibleto  wintoclearnels  of 
intereft  in  Chrift,  or  to  the  having  of  any  folid 
and  comfortable  hope  of  enjoying  God,  except 
there  be  fome  clearnefs  that  we  are  in  the  faith, 
and  have  indeed  betaken  our  felves  to  Chrift  ; 
which  cannot  be  win  at,  without  putting  it  to 
the  trial  :  other  evidences  ferve  to  clear  our  ju- 
ftification, as  they  clear  our  faith  ;  and  as  they 
prove  faith,  io  they  conclude  and  prove  our  ju- 
ftification, and  the  out-gate  promifed.  Now,  if 
believing  befuch  an  evidence  of  juftification;and 
-of  a  well-grounded  hope  of  heaven,  is  there  not 
reafon  we  fhould  put  it,  in  goodearneft,  and  fre- 
quently, to  the  trial,  and  feek  to  know  whether 
we  be  in  the  faith  or  not?  TheApoftle,2  Or.  13.5. 
doubles  his  exhortation  to  this  pxirpofe, Examine 
your  felves,  if  ye  be  in  the  faith,  prove your  own 
felves, know  ye  not  your  own  felves, how  thatjefiis 
Chrift  is  inyou%  except  ye  be  reprobates  $    We  do 

the 


Serm.  62.  Vaiah  53. 

the  rather  prefs  this,  becaufe,  if  we  were  feri- 
ous  in  the  trial,  there  would,  through  God's 
blefling,  be  more  faith  in  fome,  and  lefs  pre- 
fumption  in  others;  and  the fe  that  have  faith, 
would  have  more  peace  and  comfort  in  it.  But 
that  which  makes  many  content  themfelves 
with  a  counterfeit  inftead  of  faith,  is,  that  they 
put  it  not  to  the  trial ;  and  that  which  makes 
them  who  have  faith  to  want  peace,  and  live 
in  much  anxiety,  is,    that  they  do  not  more 


Verfe  11.  541 

prove  themfelves,  as  to  their  faith :  Thefe  are 
then  the  two  main  points  of  believers  duty,  By 
faith  to  take  hold  of  Chrift,  and  to  reft  on  and 
in  him  ;  and,  By  trial  to  make  it  clear  ard  fure 
to  themfelves,  that  they  are  believers:  And 
thefe  two  are  the  great  up  {hot  of  all  this  do- 
ctrine, To  perfwade  us  to  believe,  that  we  may 
be  fure  ',  and,  To  perfwade  us  to  ftudy  to  be 
fure  and  clear  in  it,  that  we  may  be  comforted 
thereby. 


^^MU£^MM^'<f%W<&^%&m&^WS£^^w^^!mm 


SERMON    LXII. 

-By  his  knowledge  Jball  my  righteous  Servant  juftify  many,  for  hefball  bear 


Ifaiah  liii.  n.. 
their  iniquities* 


THE  do&rineof  jufHfication  through  faith 
in  Chrift  Jefus  was  wont  to  be  much 
thought  of  among  the  people  of  God  :  It  is  cal- 
led, Gal.  3.  8.  The  peaching  of  the  Co/pel  to 
Abraham,  when  God  foretold  him  of  a  way  of 
jufHfication  and  falvadon,  through  Chrift's  co- 
ming of  himj  That  in  him  all  the  Nations  of  the 
earth  Jbould  be  blejjed :  This  was  the  telling  of 
good  news  to  him,  and  we  are  fure  it  is  as  good 
news  now  as  ever  it  was,  and  would  be  fo  to  us, 
if  we  could  look  on  it  fpiritually,  as  they  did  ; 
for  there  is  as  great  hazard  in  fin,  and  the  curfe 
is  as  terrible  and  infurrerable,  and  the  love  of 
God  as  frefh  now,  as  they  were  then. 

We  have  for  fome  daw  beenfpeaking  of  this 
doftrine  of  juftificatiori^and  it  will  be  much  to 
fpeak  and  hear  of  it  profitably.  We  defire  not 
to  infift  on  what  may  be  unuleful,  but  we  con- 
1  ceive  there  is  fome  neceflity  in  infilling  on  this  : 
it's  our  own  negligence  and  ignorance  that  makes 
many  things  of  this  kind  to  be  very  unufeful, 
even  fo  that  we  fcarcely  conceive  them  ;  and  we 
are  made  heartlefs  in  fpeaking  of  them,  becaufe 
to  many  they  are,  as  if  fpoken  in  a  ftrange  lan- 
guage; which  is,and  ftiould  be  for  a  lamentation. 
The  laft  thing  we  propofed,  was,  to  hold  forth 
the  mean  by  which  juftification  is  attained,  to 
wit,  Faith  \  which  we  obferved,  to  fhew  how 
faith  concurs  in  the  attaining  of  jufHfication. 
Few  or  none  ever  denied  faith  to  be  necef- 
fary  for  the  attaining  of  jufHfication,  neither 
can  any  that  read  the  word  of  God  with  the  leaft 
confederation,  but  have  that  impreffion  of  it ; 
but  the  great  thing,  wherein  the  difference  lies, 
and  wherein  men  mifcarry,  is,  in  atttibuting  to 
faith  the  right  or  wrong  manner  of  its  concur- 
rence, in  the  attaining  of  this  efftft.  Tho'  thefc 


things  may,  at  firft  btufh,  look  like  meerly  mo- 
tional fpecularions,  and  fuch  as  do  cot  concern 
Chriftians  practice ;  yet  there  is  no  error  in 
do&rine  about  this  matter,  but  there  is  Some- 
thing in  folks  practice,  that  looks  like  it,  and 
is  influenced  by  it ;  and  it's  mens  inclination  to 
error  in  prac*Hce,  that  makes  them  as  it  were  to 
coin  errors  in  judgment. 

We  fhall  obferve  two  generals  fiwther,and  pro- 
ceed .  The  ifl  whereof  is,  That  faith  hath  a  pe- 
culiar way  tf  concurrence  for  the  attaining  $f 
juflifi cation,  which  can  agree  to  no  other  gr-ace, 
ntr  work,  nay  nor  to  faith  it f elf,  confidered  us  a 
work.  Therefore  juftification  of  many  is  here 
derived  to  them  by  knowledge,  or  by  faith  in 
him,  that  is,  by  faith  in  Chrift,  as  fecluding  all 
other  things  ;  it's  by  faith  that  juftification  is 
derived  and  applied  to  us,  and  by  faith  we  come 
to  have  right  to  it,  and  an  intereft  in  it. 

The  id  is,  That  bewevtr  faith  concur  fir  at- 
taining of  juftification',  yet  it's  net  faith  of  it- 
felf,  or  by  any  virtue  or  efficacy  in  it f elf,  but  as 
taking  hold  of  Chrift  as  the  Objetl  of  it,  that  it 
juftifies.  Therefore  it's  faid  to  be  by  the  know- 
ledge of  him,  or  by  faith  in  him  ;  it's  by  recei- 
ving him,  uniting  us  to  him,  and  refting  on 
him,  that  we  are  juftified. 

We  {hall  fhortly  explicate  both  thefe  branches, 
and  then  come  to  fome  practical  ufe  of  them  to- 
gether. 

1.  Then,  we  fay,  That  there  is  fomething  in 
Juftification  attributed  to  faith,  that  cannot  a- 
gree  to  any  other  thing  ;  which  is  implied  in 
many  fcriptural  phrafes,  and  in  this  text,  in  as 
far  as  it  is  faid,  that  by  his  knowledge,  or  by 
faith  in  him,  juftification  is  attained :  and  there- 
fore, when  we  are  faid  to  be  juftified  by  faith, 


Ml  If  at  ah  53. 

we  affirm  that-  faith  hatlr  a  peculiar  way  of  con- 
curring for  the  attaining  or  juftification,  which 
can  agree  to  no  other  grace,  as  to  repentance, 
love,  meeknefs,  patience,  t5c.  nor  to  prayer, 
alms-deed,  or  any  other  good  works,  or  work. 
For  confirming  of  this,  confider,  x.  That  we 
are  faid  to  be  juftified  by  faith,  in  oppofition  to 
works;  and  that  there  is  fomething  attributed 
to  faith,  which  is  denied  to  works;  Generally 
this  is  clear  in  thefe  epiftles  written  to  the  Ro- 
mans and  Galatians  ;  particularly,  Rom.  4.  2, 
3.  If  Abraham  were  juftified  by  worksy,be  hath 
vehereof  to  glory,  but  not  before  God ;  for  what 
faith  the  fcriptures?  Abraham  believed  God, 
and  it  wm  counted  to  him  for  righteoufnefs* 
New  to  him  that  worketh  is  the  reward  not  rec- 
koned of  grace,  but  of  debt\  but  to  him  that 
worketb  not,  but  believeth  on  him  that  juftifietb 
fbe  ungodly,  his  faith  is  counted  to  him  for  righ* 
teoufnefs;  where,  mod  clearly  and  convincing- 
ly, believing  and  working  are  directly,  oppofite, 
the  one  to  ths  other;  and  Gal.  2.  16,  We  who 
are  Jews  by  nature,  knowing  that:  a  man  is  not. 
juftified  by  the  works  of  the  law,  but  by  the  faith 
ef  Jfcfus  Chrift  ior,  as  the  word  is,  no  not  by 
faith,  that  is,  a  man  is  not  juftified  by  works, 
but  by  faith)  even  we  have  believed  in  Jefm 
Chrift  y  that  we  might be  juftified  by  the  faith  of 
Chrift,  and  not  by  the  works  of  the  law  :  Where 
tile  apoftle  cannot  more  purppfly  and  preffingly 
make  a  difference  betwixt  any  two  things,  than 
lie  doth  betwixt  thofe  two,  juftification  by 
works,  and  juftification  by  faith.  And. in  all' 
this  difcourfe  it  cannot  be  faid,  that  the  apo- 
ftle only  excludes  works  in  refpeft  of  merit,  or 
works  as  they  look  to  the  works  of  the  ceremo- 
nial law  ;  for  he  oppofeth  faith*  and  all  forts  .of 
works,  or  works  in  whatfoever  refpeclr,  as  inr 
confident :  it's  not  one  or  two  forts  of  works, 
feut  all  forts  of  works  of  the  law  ;  and  there  can 
be  no  works,  but  fuch  as  are  commanded  by 
the  law,  which  are  excluded.  Now,  if  the 
apoftle  feclude  all  thefe,  what  are  the  works 
that  we  can  be  juftified  by ?  2.  Confider  the 
peculiar  phrafe,  that  the  fcripture  u.feth  to  this 
purpofe  ;  and,  where  we  are  faid  to  be  juftified 
by  faith,  there  is  a  fort  of  caufality  attributed 
to  faith,  that  can  be  attributed  to  no  other  grace, 
nor  works:  hence  the  righteoufnefs  of  Chrift 
is  called-the  righteoufnefs  of  faith,  and  we  are 
faid  to  be  juftified  by  faith  in  his  blood.  So, 
Tbil.  3.  8,  9.  /  count  all  things  to  be  but  dungy 
that  I  may  win  Chrift,  and  be  found  in  him, 
n$t  -having  mine  own  right eoufnefsy  which  is  of 
the  jaw;  but  thaj,  wb'uh  h  through  the  faith  cf ; 


Verfe  11,  Serm.  6*2. 

Chrift,  the  righteoufnefs  which  is  of  God  bf 
faith.  And  Rem.  3.  25.  Whom  God  hath  fet 
forth  to  be  a  propitiation  through  faith  in  bis 
blood.  •  Many  mo  fuch  phrafes  there  are  ;  and 
truly  it  would  look  very  unlike  the  fcripture, 
to  expone  thefe  fcripture- phrafes  of  a  righteouf- 
nefs of  works,  or  by  works,  3.  Confider  how 
the  apoftle  oppofeth  the  two  covenants,  the  co- 
venant of  works  made  with  Adam,  and  the  co- 
venant of  grace  made  with  believers  in  Jefus 
Chrift,  Rom.  10.  5,  6.  Mofes  defer ibeth  ths 
righteoufnefs  of  the  Imj  that  the  man  which 
doth  thefe  things  Jhall  live  by  them.  The  righ- 
teoufnefs of.  the.  law  fpeaks  of  doing,  by  which 
we  come  to  be  juftified  ;  But  the  righteoufnefs 
of  fait h,  or  the  covenant  of  grace,  fpeaheth  on 
this  wife,  The  word  is  near  thee,  even  in  thy 
mouth,  and  in  thy  heart ;  that  if  thou  confefs 
with  thy  mouth  the  Lord  Jefmy  andjhalt  be- 
lieve in. thy  heart,  that  God  raifed  him  from. 
the  dead,  thou  Jhalt.be  faved:  Where  the  apo-. 
ftle  opp-ofeth  thefe  two  covenants,  not  in  refpeet 
of  merit  only,  as  if  the  one  were  inconfiftent 
with  grace,  and  not  the  other :  but  he  oppofeth 
them < in  this,  that  the  righteoufnefs  of  the  one. 
covenant  is  in  doingy  and  the  righteoufnefs  of 
the  other  covenant  is  by  believing  ;  and  there- 
fore, according  to  this  oppofition,  whatever  is- 
a  man's  doing  is  not  the  ground  of  his  peace,, 
and  juftification  before  God,  becaufe  the  righ- 
teoufnefs of  his  doing  is  the  condition  of  the, 
covenant  of  work's  ;  and  the  righteoufnefs  of  the 
covenant  of  grace  is  q*jte  of  another  nature, 
to  wit.  Believing  in  him  who  juftifietb  the  un- 
godly. 4.  Confider,  that  the  thing,  that  is  the. 
ground  of  our  juftification  before  God,  is 
Chrift's  righteoufnefs  inherent  in  himfelf,  and 
imputed  to  us,  for  the  covering  of  our  naked-, 
nefs;  becaufe  he,  as  our  Cautioner,  hajth  paicL 
the  debt :  hence  it  follows,  that  faith -hath  ano», 
ther  way  of  concurring  in  juftification,  than 
any  other  thing  can  have  ;  becaufe  it's  faith. 
which  receives  and  puts  on  that  righteoufnefs, 
which  no  other  tiling  doth  .;  That  I  may  bt- 
found  in  him,  faith  the  apoftle,  Philip.  3.  9. 
not  having  mine  own  righteoufnefs,  but  the 
righteoufnefs  which  is  by  the  faith  of  Cbrift  : 
So  that  to  be  in  him,  is  to  have  his  righte- 
oufnefs>  and  this  righteoufnefs  is  put  on  by 
faith.  Only  take  two  words  of  ad vertifement, 
ere  we  come  to  clear  the  other  branch  of  the 
do&rine.  The  firfl:  is  this,  Wrhen  we  fpcakoi 
the  peculiarnefs  of  the  way  of  faith's  concur- 
ring in  juftification,  Jo  as  no  other  grace  or 
work  doth;  we  defign  not    to  weaken  or  cry 

do\yn ,: 


Serai.  62.  Jfaiah  <>3. 

'  down  the  necefiity  of  repentance,  and  of  other 
graces,  nor  of  good  works,  the  very  thoughts 
whereof  we  abhor,  but  to  give  every  one  of 
them  their  own,  and  the  right  place  :  And  there- 
fore it's  a  grofs  calumny  to  fay  that  we  affirm, 
that  the  ftudy  and  pra&iceof  hoiinefsand  good 
works  is  not  neceffary  :  we  only  cry  them  down 
on  this  account,that  when  we  come  before  God, 
our  works,  or  holinefs,  are  not  to  be  prefented 
to  him  as  the  ground  of  our  juftification,  and 
abfolution,  but  the  righteoufnefs  of  Chrift, 
that  faith  takes  hold  of;  and  in  this  we  fay, 
that  faith  peculiarly  concurs  as  no  other  grace 
doth,  becaufe  it's  fitted  with  an  aptitude  to  re- 
ceive and  apply  Chrift's  righteoufnefs,  which 
no  other  grace  is  :  As  we  fay  it's  by  the  eye 
that  a  man  fees,tbough,if  he  had  not  a  head  and 
brains,  he  would  not  fee  ;  fo>  though  faith  and 
holinefs,  or  gcrod  works,  be  not  feparate,  yet 
faith  is  as  it  were  the  eye  of  the  foul,  that  dif- 
cerns  and  takes  hold  of  Chrift's  righteoufnefs. 
The  2d  is  this,  That  when  we  Ipeak  of  good 
works,  we  ipeak  of  them  as  the  Apoftle  doth, 
lit,  3.5 .  where  he  hiih.Not  by  the  works  of  righ- 
teoufnefs vobich  roe  have  done, but  according  to  bis 
mercy  he  favedus  :  and  by  good  works,denied 
in  the  point  of  juftification,  we  .underftand  all 
that  is  our  own  doing,  not  excluding  only  fome 
things  that  were  fo  accounted  in  the  time  of 
darknefs,  as  alms-deeds  and  the  like,  but  (as  we 
have  faid)  all  that  is  our  own  doing. 

The  id  Branch  is,  That  this  peculiarnefs  of 
faith's  concurring  in  juftification,  is  not  from 
any  efficacy  in  faith,  or  from  faith  confidered 
as  our  deed  or  work,  but  as  it  a&s  on  Chrift, 
as  the  Objeft  of  it  ;  and  therefore,  when  it  is 
faid,  Rom.  4.  3.  That  Abraham  believed  Gcdy 
and  it  was  accounted  to  him  for  righteoufnefs  ; 
the  meaning  is  not,  as  if  God  had  accepted  his 
believing,  as  an  aft  or  work  for  his  righteouf- 
nefs,andthatit  was  accounted  as  a  perfect  grace; 
but  the  meaning  is,  that  Chrift  Jefus  the  promi- 
fed  feed,received  by  faith,or  his  betaking  of  him- 
felf  to  the  righteoufnefs  of  Chrift  holden  out 
to  him  in  the  promife,  was  accounted  his  righ- 
teoufnefs, as  if  he  had  had  an  inherent  righte- 
oufnefs of  his  own;  and  fo  faith  is  imputed,  not 
in  refpe<9b  of  its  a«ft,  but  in  refpeft  of  its  ObjecY; 
by  his  union  with  Chrift  through  faith,  Chrift's 
fatisfa&ion  became  his.  To  clear  it  a  little, 
take  thefe  Confiderations,  1.  Confider  faich 
as  a  grace  in  us,  and  fo  it  cannot  be  imputed 
for  righteoufnefs  ;  for  in  that  refpe£  it's  a 
work,  and  is  excluded  by  the  Apoftle's  oppo- 
sition, nwcie  or  &i^i  and  works :  it  muft  there- 


Verfe.  4ir.  343 

fore  be  faith  confidered  as  a£ing  on  its  Objec*. 
2.  Confider  that  in    fcripture,to  be  juftified  by 
Chrift, by  his  blood^nd  by  faith,  are  all  one,  be- 
caufe when  it  is  faid, we  are  juftified  by  Chrift, 
or  by  his  blood,  it  takes  inChrift  and  his  blood 
laid  hold  on  by  faith  ;  therefore  fometimesC6r//r, 
fometimes/dif£,  is  called  our  righteoufnefs  ;  be- 
caufe as  Chrift^onfidered  as  fufferingand  fatis- 
fying,  is  the  meritorious  caufe  of  our  juftifica- 
tion,  h  faith  is  the  inftrumental  caule   taking 
hold  of  his  fatisfa&ion,  which  is  our  righteouf- 
nefs :    both  are  neceifary  in  their  own  way,  and 
Chrift's  righteoufnefs  implies  faith,    and  faith 
implies   Chrift   and  his  righteoufnefs  ;  the  one 
implies  the  other  neceffarily.     3.   Confider  the 
phrafes  ufed  in    Scripture  to  this  purpofe,    as 
where  we  are  faid   to  be  juftified  by  faith,  it 
ever  refpe&s  Chrift  ;  and  where  we  are  faid  by 
faith  to  put  on  Chrift,  it  is  not  faith  confidered 
as  righteoufnefs  £>f  itfelf,  but  it   is  faith  con- 
fidered as  acting  on  Chrift  and  his  righteoufnefs; 
therefore  it's  the  righteoufnefs  which  is  by  faith, 
the  righteoufnefs  which  is  in  Chrift,  and  by 
faith,  taken  hold  of  by  us,  and  becoming  ours. 
The  ufes  are  feveral,  ift,  For  information  and 
conviction;  and  we  would,  (1.)  be  informed  in, 
and  underftand  well  the  meaning  of  this  doft- 
rine.  When  we  fay,  that  faith  is  neceffary  to  ju- 
fhfication,  and  concurreth  in  attaining  of  it,  as 
no  other  thing  doth,  that  ye  may  give  it  its 
right  place,  and  may  make  no  confufion  of  thefe 
things  that  are  diftin&,  1.  We  deny  not  work*, 
notwithftanding  of  all  that  we  have  faid,  to  be 
neceffary,  more  than  we  do  faith  ;  but  the  great 
difference  is  anent  the  giving  of  faith  and  works, 
or  faith,asit  is  awork,anequal  lhare,  in  refpeft 
of  caufality,  in  our  juftification  :  And  therefore 
we  would  beware  with  Papifts  to  atteribute  a 
fort  of  condignity  to  faith,  as  if  it  merited  eter- 
nal life,  which  flows  from  their  ignorance  of 
God's  covenant  ;  for  they  think,  that  fince  he 
commands  us  to  believe,  and  promifeth  life  to 
believing,  that  there  is  a  merit  in  believing,  as 
they  fancy  there  is  in  prayer,  alms-deeds,  and 
other  duties,  or  good  works ;  but  in   this  re- 
fpe&,  as  it  is  a  work  in  us,  the  apoftle  excludes 
faith,  and  makes  our  juftification  free  \  whereas, 
if  faith  in   juftification   were  confidered  as  a 
work  meriting  our  juftification,  it  fhould  not  be 
free.  And  altho'  there  be  no  Papifts  in  profeflion 
here  amongft  us,yet  it  may  be  there  are  fome, 
and  that  not  a  few,  that  think  God  is  obliged  to 
them,becaufe  they  believe,and  that  expect  hea- 
ven and  life  eternal  on  that   ground  ;  even  as 
when  they  pray, they  think  they  flwuld  be.  heard 
Y  y  2  for 


244.     ,  .  Ifaia&H. 

for  their  praying ;  and  when  they  give  alms, 
that  they  ihou'd  bj  rewarded  for  the  fame  as  a 
meritorious  work.  2.  Neither  do  we  underftand, 
when  we  fay  that  faith  is  neceffary  to  juftifica- 
tion,  and  con:urrethin  the  attaining  of  it,  that 
by  believing  we  are  difpofed  to  be  holy,  and  fo 
more  enabled  to  juftifie  our  felves ;  which  is  al- 
fo  a  PcpiJJ)  error,  wherein,  I  fear,  many  profef- 
fors  of  the  gofpel  amongft  us  ly  who  think 
they  are  obliged  to  their  faith,  becaufe  it  dif- 
pofeth  them  to  hear,  read;  pray,  and  the  like, 
and  fo  enableth  them  to  work  out  a  righteouf- 
nefs  to  themfelves,  whereby  they  expe<ft  to  be 
juftified :  this  is  another  fault,  and  error  to  be 
guarded  againft  ;  for  though  we  give  faith  a  ra- 
dical vertue,  to  keep  life  in  other  graces,  yet  fo 
confidered,it  is  dill  a  piece  of  inherent  holinefs, 
and  pertains  to  fan&ification,  and  not  to  juftifi- 
cation.T  3.  When  we  fay,  that  faith  concurs  in 
the  attaining  of  justification,  we  do  not  fay 
that  it  concurs  in  the  fame  manner  that  repen- 
tance, prayer  and  good  works  do  concur  : 
Bilt  it  may  be  faid  here,  Seeing  we  grant,  that 
good  works  and  duties  are  neceffary,  what 
then  is  the  difference?  I  anfwer in  thefe  two, 
ifly  Faith  is  the  proper  and  peculiar  condition 
of  the  covenant  of  grace,  and  not  our  works, 
er  holinefs,  whereof  faith,  confidered  as  a 
xvorky  is  a  part :  Works  is  the  condition 
of  the  covenant  of  works,  for  it  fays  in 
this  manner,  The  man  that  doth  thefe  things 
fiaS  live  by  them ;  but  the  covenant  of 
grace,  in  oppofition  to  it,  fays,  If  thou  believe 
with  thy  heart  in  the  Lord  Jefus,  and  confefs 
yoith  thy  mouthy  that  God  raifed  him  from  the 
de<ad>  thou  /halt  be  faved  ;  as  it  is  Rom.  10. 
What  works  is  in  the  one  covenant,  faith  is  in 
the  other  covenant,  and  that  as  it  is  oppofed  to 
works,  and  to  faith  it  felf,  as  it  is  a  work  in  us. 
idly,  There  is  a  pecuHarnefs  in  faithVconcur- 
ring  for  the  attaining  of  juftification,  in  refpe& 
©fitsinftrumentalnefs,  in  taking  hold  of  Chrift; 
for  our  juftification,  or  in  receiving  and  refting 
upon  him  (as  we  faid  before)  for  that  end  r  for, 
when  Chrift  is  offered  in  the  gofpel,  faith  flees 
to  him,  receiveshim,  takes  hold  of  him,  and 
refts  on  him  ;  neither  repentance,  nor  prayer, 
jaor  any  good  works,  hath  an  aptituae,  and 
fitnefs  to  receive  Chrift,'  and  prefent  his  fatis- 
htfion  to  God  as  the  ground  of  the  finner's  de- 
fence, as  faith  hath  ;  and  therefore  it's  fo  often 
faid  by  divines  according  to  the  Scripture,  that 
faith  is  the  inftrumentai  caufe  of  our  juftifica- 
tion ;  which  we  fhall  clear  in  two  or  three  fi- 
unilftudes,  which  the  Scripture  makes  ufe  o£ 
i.  Chrift  compares  himfelf  to  the  brazen  Ser-, 


Verfe  11.  Serm.  6*2, 

pent  lifted  up  in  the  wlldernefs,^*  3. 14.  Maa 
by  finis  ft ung deadly,  as  the  Iftaelites  were  by 
the  fiery  ierpents:Chrift  Jefus  as  fuifering,  and 
hung,  or  lifted  up  upon  the  crofs,is  propofed  to 
our  faith  to  look  upon,as  the  brazen  Serpent  was 
propofed  to  them  that  were  ftang,  and  put  up 
on  a  pole  for  that  end;  and  as  there  was  no  heat- 
ing to  the  ftung  Ifraelitesyexceot  they  looked  to 
it,  and  the  cure  followed  to  none  but  to  thefe 
who  did  behold  it  ;  i^o  Chrift  fefus  propofed  as 
the  Objecft  and  meritorious  Caufe  of  juftifi na- 
tion, juftifies  none  but  fuch  as  loo*:  to  him  by 
faith  ;  and  although  they  were  to  look  to  ttfc 
brazen  ferpent,  yet  their  look  gave  them  no 
efficacy  to  the  cure,  but  it  flowed  from  God, 
ordaining  that  as  a  mean  of  their  cure  ;  evenfo 
it  is  not  from  any  efficacy  in  faith  confidered 

.  in  itfelf,  thatfinners  are  juftified,but  it  is  from 
Tefus  Chrift  the  Obje&,  that  faith,  eying  him 
lifted  up  as  the  Saviour  of  the  eledt,  and  his 
fatisfa&ion  as  appointed  of  God  for  that  end, 

*  doth  juftifie  :  and  therefore  it  may  well  be  cal- 
led an  inftrumentai  caufe,becaufe  it  is  not  Chrift 
abftra&ly  confidered,  that  juftifies,  more  than 
it  was  the  ferpent  confidered  abftra&ly,  with- 
out their  looking  to  it,  that  did  cure,but  Chrift 
confidered,  and  laid  hold  on  by  faith ;  and  in 
this  refpea,  faith  is  faid  to  juftifie,  even  as  thi 
eye  looking  to  the  brazen  ferpent  put  them  in 
capacity  of  the  cure,  though  the  cute  flow 
from  God's  appointment,  and  not  from  their 
looking;  fo  is  it  in  faith's  concurring  for  the 
attaining  of  juftification,  A  2d  fimilitude  is 
that  of  miraculous  faith,  we  find  it  often  faid 
by  the  Lord  in  his  working  fuch  cures,  Thy  fait  & 
bath  made  the  whole;  there  Was  no  efficacy 
in  faith  it  felf  for  producing  the  cure,  but  it 
wa$  the  mean  by^wnieh  the  cure  was  tranfmit- 
ted  to  the  perfon  urder  fuch  a  difeafe  ;  fo  it  is 
in  believing,  in  order  to  our  juftification  ;  it  is 
by  believing  on  Chrift,  that  our  fpiritual  cure 
in  juftification  is  tranfmitted  to  us,  and  we  arc 
faid  to  be  juftified  by  faith,  becaufe  by  faith, 
it  is  conveyed  to  us.  A  3d  fimilitude,  far 
clearing  that  faith  may  well  be  called  thfi 
inftrumentai  caufe  of  juftification,  may  be 
this,  Even  as  the  advocate's  pleading  may 
be  called  the  inftrumentai  caufe  of  the  clients 
abfolving  ;  as,  fuppofe  a  man,  whofe  cautioner 
had  paid  his  debt,  were  cited  to  anfwer  for 
the  debt,  his  advocate  pleads  his.  abfolution 
and  freedom  from  the  debt,  becaufe  his  cauti- 
oner had  paid  it ;  although  the  debt  was  paid, 
yet  the  man  had  not  been  abfol  yed,  if  it 
had  not  been  fo  pleaded  on  hrs  behalf ;  So  the 

con-. 


Scim.62.  m       ,      Wabu- 

concurrence  of  faith  in  the  Tinners  juftificati- 
on,  is  to  table  Chrift's  fatisfaction  For  his  de- 
fence before  God,  and  to  plead  his  abfolution 
on  that  ground ;  The  believing  dinner's  fairh 
fays,  It  is  true  I  was  owing  Co  much  debt  of  fin, 
but  Jeius  Chrift  my  Cautioner,  to  whom  T  am 
fled,  hath  fatisfied  for  it ;  therefore  1  ought  to 
be  abfolved  :  and  the  law  allows  of  this  fort  of 
pleading,  and  upon  this  ground  ;  in  which  re- 
fpe&  faith  concurreth  in  attaining,  and  may 
well  be  called,  the  inftrumental  caufe  of  our 
juftification.  I  fhall  fay  no  more  on  this  VJey 
but  thefe  two  words, We  may  partly  regrate  our 
great  ignorance,  that  we  know  fo  little  of  the 
ufe  of  faith  in  our  juftification  ;  and  partly  we 
may  lament  the  great  confufion  that  is  in 
thefe  times,  wherein  men  are  let  to  over- 
turn fuch  a  clear  truth,  as  if  faith  had  no  in- 
strumentality in  our  juftification,  but  as  if  it, 
and  other  duties  and  works,  were  equal  fharers, 
and  alike  in  it;  Which,  i.  overturns  the  na- 
ture of  God's  covenant  of  grace,  in  making 
works  the  condition  of  it,  as  if  there  were  no 
difference  betwixt  the  two  covenants  of  works 
and  of  grace.  2.  It  hath  this  mifer able  ill  at- 
tending it,  that  it  fhoulders  out  ChriiVs  righ- 
teoufnefs,  and  ihuffles  in  an  inherent  righteouf- 
nefs of  our  own,  as  our  defence,  when  we  come 
immediately  before  the  throne  of  God ;  where- 
as the  Gofpel  puts  us  to  a  righteoufnefs  without 
us,  and  imputed  to  us.  This  way  leads  us 
to  feek  righteoufnefs  in  our  felves.  Whether 
works,  or  faith  as  a  work,  be  made  the  ground 
of  our  juftification,  it  is  all  one ;  for  if  faith, 
confidered  as  a  work  in  us,  difpofing  us  to  ho-  * 
linefc,  and  as  a  part  of  fincere  holinefs,  be  the 
tiling  prefented  to  God,  as  the  ground  of  our 
juftification,  it  is  ftill  fomething  within  us,  and 
fuch  a  thing,  as  is  ftill  unperfetft,  which  would 
miferably  mar  poor  fouls  comfort ;  whereas  the 
righteoufnefs  of  Chrift,  laid  hold  on  by  faith, 
being  made  the  ground  of  our  juftification,  it 
affords  folid  conization;  for  though  faith  in 
us  be  weak  and  imperfeft,  yet  his  righteoufnefs 
isperfe&;  and  as  it  was  not  the  Ifraelties\ooV\r\&> 
as  we  faid,  that  was  the  ground  of  their  health 
and  cure,  but  God's  appointing  of  fuch  a  mean 
for  their  cure  looked  to ;  otherwife  they  that 
were  weak  lighted,  and  had  bleared  eyes,  might 
think  themfelvesnot  in  fuch  a  capacity  of  heal- 
ing, as  thefe  who  were  ftrong,  and  more  clear 
frghted,  whereas  they  were  all  alike  cured,  if 
•nee  they  looked  ;  even  fo  is  it  here. 

A  ad  Ufe  of  this,  and  the  other  doctrine  for- 
merly fpofcen  of,  is  for  direction,  and  pra&ical 
information.  Would  any  know  juftificatien  by 


Verfe  ni 


Ul 


Chrift  ?  here  is  the  way :  it's  by  faith  in  him, 
when  Chrift  jefus  and  his  fatisfa&ion  is  made 
o/Fer  of  in  the  gofpel,  for  juftifying  all  felf- 
condemning  dinners  that  lay  hold  on  him  ;  fin- 
ners  by  faith  fleeing  to  him,  and  refting  on 
him,  get  a  title  to  bis  righteoufnefs,  that  can- 
not but  fave  them:  fothat  if  it  were,  1.  asked, 
What  is  that,  which  a  man,  appearing  before  the 
throne,  dare  hazard  to  preient  to  God,  as  the 
ground  of  his  defence  ?  It's  anfwered,  Chrift'5 
righteoufnefs,  his  fatisfa&ion.  2.  If  it  were 
asked,  How  comes  one  to  have  title  and  right 
to  that  righteoufnefs,  Co  as  he  may  own  and 
prefent  it  for  his  defence  ?  It's  anfwered,  that  it 
is  attained  by  believing  in  him.  3.  If  it  be 
asked,  Howscomes  faith  to  get  a  title  to  that 
righteoufnefs  ?  is  it  by  any  virtue  or  efficacy 
in  Faith,  as  a  work  in  us  ?  It's  anfwered,  No, 
but  it  comes  to  get  title  to  it,  by  going  out  of 
it  felf,  by  receiving  ajid  taking  hold,  and  ma- 
king ufe  of  the  worthinefs  that  is  in  Chrift's 
righteoufnefs,  which  is  as  a  garment,  able  to 
cover  the  dinner's  naked nefs,  and  to  hide  all  his 
fpots;  and,  as  a  complete  ranfom,  to  pay  all  his 
debt :  and  thus  we  fee  here,  upon  the  one  fide, 
a  neceifity  of  faith,  in  order  to  juftification;  and, 
upon  the  other  fide,a  warning,not  to  count  grace, 
and  the  righteoufnefs  of  Chrift,the  lef*  :-ee;  that 
faith  hath  an  inftrumentality  in  the  application 
of  it,  faith  having  two  things  that  it  pleads  upon; 
1.  Emptinefs,  and  need  in  it  felf;  whence  it  ar- 
rogates nothing  to  it's  own  pleading,  but,  2. 
founds  it's  defence  on  the  good  ground  it  hath  to 
purpofe ;  and  therefore,  as,  upon  the  one  hand, 
we  would  know  that  there  is  a  way  to  come  by 
juftification,  by  taking  hold  of  Chrift's  righte- 
oufnefs by  faith  .*  So,  upon  the  other  hand,  we 
would  be  afraid  to  let  any  thing  ftick  to  us  from 
our  faith,  as  if  we  had  a  meritorious  or  efficient 
hand  in,  or  were  to  be  thanked  for  our  winning 
to  juftification;  for,  as  a  beggar,  in  receiving  an 
alms,  can  alledge  no  merit  to  be  in  his  recei- 
ving, or  calling  for  it ;  fo  no  more  does  faith's 
receiving  mar  the  freedom  of  our  juftification, 
by  any  merit  in  it. 

Ufe  3.  Seeing  faith  concurs  inftrumentally 
in  the  attaining  of  juftification,  there  is  here 
clear  ground  to  exhort  you,  by  faith  to  receive 
Chrift,  and  to  commend  to  you  the  exercife  of 
believing,  becaufe  without  it  ye  cannot  be  ju- 
ftified,  and  by  it  ye  fhall  certainly  be  juftified. 

Ufe  4.  Here,  O  !  here  is  ground  of  confolati- 
on  to  poor  finners,  fenfible  of  fin,  trembling  at 
God's  bar,asbeing  obnoxious  to  the  curfe,that  by 
receiving  of  Jefus  Chrift,  they  may  be  abfolved 

from 


34$  Ifaiab  «53- 

from  the  debt  of  fin,  and  freed  from  the  curfe; 
therefore,  if  there  be  any  fuch  here,  put  forth 
your  hands,  and  receive  what  is  in  your  offer  ; 
open  your  fouPs  mouth  wide,  and  let  in  Chrift, 
and  he  will  fill  it  :  faith  having,  as  to  our  fpi- 
ritual  life,  the  fame  place  that  the  mouth  hath 
to  the  body,  as  to  the  intertaining  of  the  natural 
and  bodily  life;  it  opens  and  receives  what  is 
needful  to  keep  in  the  life  of  the  body.  And 
are  not  thefe  good  news  to  poor  fouls,  burden- 
ed with  fin,  lothing  themfelves,  and  their  own 
righteoufnefs,  feeing  it  all  to  be  but  as  filthy 
rags,  and  crying  out  with  the  Jaylcr,  What  Jh all 
voe  do  to  be  fayed?  Paul  would  fay  to  fuch,  and 
we  fay  it  in  the  Lord's  nzmeyBelieve  in  ths  Lord 
Jejusy  and youjball  be  juftified,  and  faved;  for 
juftification  is  derived  by  faith  in  him  to  the 
finner; 

Ufe  5.  This  ferves  exceedingly  to  humble  a 
finner,  whether  it  be  a  finner  aiming,  andfeek- 
ing  to  be  juftified,  or  a  finner  that  hath  attain- 
ed juftification,  in  fo  far  as  there  is  no  ground 
of  boa  fling  here.  If  ye  be  aiming  to  be  juftified, 
it  may  humble  you ;  for  what  can  ye  contribute 
to  it?  Being  enabled,ye  can  indeed  receive  what 
is  offered,  and  that  is  all;  neither  can  ye  receive, 
except  ye  be  enabled,  as  is  faid.  It  ferves  alfo 
to  humble  fuch  as  are  juftified  :  have  ye  righ- 
teoufnefs ?  it's  not  your  own,  butChrift's;  it's 
he  only  that  did  the  turn.  If  it  fhould  be  faid, 
ye  believed,  and  may  boafl  of  that  5 1  ask,  What 
did  ye  when  ye  believed  ?  did  ye  any  more  but 
this  ?  ye  pleaded  guilty,  and  did  confent  to  take 
Chrift 's  rlghteou  fnefs,  and  the  pardon  of  fin 
through  him  freely  ;  and  what  matter  ©f boaft- 
ing,  1  pray,  is  here  ?  none  at  all.  Thus  tbisdo- 
&rine  contributes,  both  to  make  thefe  who  are 
feeking  pardon,  and  thefe  who  have  gotten  par- 
donjhumble;  Wbere  is  boafting  then?  (fays  the  a- 
poftle)  it  is  excluded:by  what  law?  by  the  law  of 
works?  no,but  by  the  law  offaitb,as  it  is}  Rom.3. 
17.  The  believing  finner  etoes  nothing,  and  hath 
done  nothing  towards  the  procuring  of  his  own 
juftification,  but  gets  all  freely.  We  can  never 
think,nor  fpeak  aright  of  juftification,  but  it  lays 
our  vain  humour,and  ftops  the  mouth  from  boaft- 
ing,  while  it  faith,  What  haft  th^u,  Oman1,  but 
rohat  thou,  haft  received?  and  if  thou  haf}  recei- 
ved it, why  deft  thou  boafcas  if  thou  badft  not  re- 
ceived it. 

We  fhall  clofe  and  fhut  up  the  whole  of  this 
flo&rine,  by  propofing  fome  few  confederations, 
as  conclufions  from  it.  1.  See  here  a  neceflity  of 
being  acquainted  with  the  truths  of  the  gofpel ; 
and  with  this  truth  in  particular,  concerning  ju- 
ftifi  ^tionCwhereo^aiaSjmany  are  very  ignorant) 


Verfe  11.'  Serm.  62. 

Seeing  there  are  fo  many  ways  to  go  wrong,  and 
Xo  many  do  go  wrong  about  it,  we  had  need  to 
be  the  more  clear  in  the  right  way:  if  there  were 
more  knowledge  of  this,  and  oi  other  truths,  we 
might  fpeak  and  hear  with  more  profit  ;  and  if 
ye  did  not  pleafe  your  felves  with  mere  and  airy 
notions,  but  fought  to  be  fettled  in  what  ye  hear 
of  other  truths,and  of  this  in  particular  ,it  would 
contribute  muph  to  your  peace,  and  rid  you  out 
ofmany  doubts  and  difficulties.  A  2d  confidera- 
tion  is,  That  thereis  much  need  to  walk  in  holy 
fear, in  ftudy  ing,  this  and  other  truths  ;  there  are 
fo  many  ways  to  err,and  a  wrong  ftep  here  is  very 
dangerous :  it  were  exceedingly  profitable  to  be 
more  in.  the  ftudy  of  juftification,  that  is  of  the 
very  marrow  of  the  gofpel,and  is  defervedly  ac- 
counted t«bc  at  ti cuius  ft  antis,  aut  cadentis  ec- 
slefix  ;  but  ye  would  come  to  it  in  fear,  being 
jealous  of  your  own  ignorance,  and  fhallownefs 
of  capacity  rightly  to  take  it  up,  efpecially  when 
new  queftions  are  rifing,  and  ftarted  concerning 
it :  and  as  Paul  and  David  ftudied  this  way,and 
held  it  forth  to  others,  as  the  way  whereby  they 
went  to  heaven,  and  whereby  others  muft  come 
to  it ;  io  we  commend  to  you  to  follow  them.  A 
3^confideration  is,  If  faith  be  fo  neceffary  to  ju- 
ftification,as  without  it  ye  cannot  be  juftified,is 
there  not  reafon  that  ye  fhould  ftudy  to  be  di- 
ftinc>,and  clear  that  ye  have  faith,  and  that  ye  are 
indeed  believers?  this  is  one  of  the  great  ufes  of 
the  do&rine :  if  there  be  no  way  but  faith,  and  if 
in  ftudy  ing  this  one  way  many  gowrong,then,as 
ye  would  make  your  calling  and  election  fure,  ftu- 
dy to  make  this  fure,  by  putting  your  felves  to 
the  trial,  if  ye  be  taking  this  way,  as  the  apoftle 
moft  pathetically  exhorts,  2  Cor,  13.5.  Examine 
your  J 'elves ,  if  ye  be  in  the  faith,  prove  your  own 
felvesy  &c.  It's  truly  matter  of  wonder  to  think, 
how  fo  many  men  and  women  are  fofoon  fatisfi- 
ed  in  the  matter  of  their  believing,  which  yet  is 
fo  tickle  and  difficult  a  bufinefs:  we  would  have 
none  to  be  jumbled  and  confounded  about  it, 
who  defire  to  be  ferious  in  the  thing ;  yet  we 
would  have  all  wakened,  and  put  to  diligence. 
Many  men  have  taken  pains  to  go  wrong  in  this 
matter  of  juftification  ;  and  how  few  of  you 
have  taken  pains  to  go  right  in  it  ?  and  how  is 
it,  that  many  of  you  win  (o  eafily  at  it  ?  feeing 
the  apoftle,  Rem  g.  calls  it  a  ft  umbling  ft  one  to 
many,and  a  rock  of  offence:  furely  if  it  be  fo,your 
coming  at  it  by  guefs,  and  ignorantly,  is  to  be 
fufpe&ed  ;  and  therefore,  on  this  confideration, 
ye  would  be  awakened,  to  put  your  felves  more 
ferioufty  to  the  ftudy  of  it>  and  to  try  your 
felves,    if  ye  b«  come  well  to  it  j  for  it  is  the 

fpecial 


Serm.63.  ,     #         Vaiah  J3- 

fpecial,  yea  the  on'y  ground  of  your  peace  be- 
fore God.  There  are  many  of  you,  who  in  a 
manner  think  it  impoffible  to  mifcarry  in  this  ; 
for  ye  know  that  there  is  no  way  to-be  juflifi- 
ed but  by  faith  :  and  yet,  if  many  of  you  were 
put  to  it,  ye  know  not  the  manner  nor  way 
how  faith  juflifies ;  which  {hews  that  it  is  not 
fo  eafy  a  matter  as  ye  think  it  to  be.  A  tfh 
Confideration  is  this,  That  in  fpeaking  of  ju- 
stification, and  faith's  peculiarnefs,  or  peculiar 
way  of  concurring  in  it,  ye- would  beware  of 
crying  down  works,  as  to  their  ufefulnefs,  or 
neceffity ;  this  was  an  error  that  foon  entred 
in  the  church:  as  foon  as  Paul  cleared  and  pref- 
fed  the  do&rine  of  justification  by  faith,  fome 
arofe,  who  (as  James  fhews  in  the  id  Chapter  of 
his  epiftle,)  affirmed,  that  works  were  not 
needful,  but  faith  would  fave  them  :  No,  fays 
James,  that  faith  is  dead  and  vain  that  v>  *nts 
works.  And  therefore  remember,  1. That  though 
we  tell  you  that  works  are  not  properly  the  con- 
dition of  the  covenant  of  grace,  yet  we  fa/ 
that  faith  and  works  are  never  fcparate  in  a  ju- 
stified perfon  ;  found  faith  cannot  but  work, 
and  put  on  the  ftudy  of  holinefs.  2.  We  fay, 
Although  works  concur  not  in  the  obtaining  of 
pardon  of  fin,  yet  we  fay  they  are  needful  to 
(alvation,    and   to  folks  entry  into    heaven  ; 


Verfe  11.  347 

for  the  Apoftle  faith;  Heb.i  ?.  17.  That  witht  tit 
hclinefs  none  fo  all  fee  the  Lord:  Though  it's 
faith  that  makes  our  friendfhip,  yet  it's  by  holi- 
nefs, that  it's  entertained, and  it's  holinefs  where- 
by our  communionis  kept  up  with  God  ;  there- 
fore, CcU  1. 12.  Wearefaidby  itjo  be  made  meet 
to  be  partakers  of  the  inheritance  of  the  faints  in 
light :  For  it  transforms  us  to  God's  image.  3. 
Works  are  necefTary,  though  not  to  procure  our 
peace,  yet  for  the  entertaining  of  our  peace; 
arid  except  we  have  works,  we  cannot  have  & 
folid  proof  that  our  juflification  by  faith  is 
real ;  and  in  this  refpe&,  Jameshys,  Chap.  2* 
that  Abraham  was  judified  by  works,  that  is* 
by  his  works  he  was  declared  to  be  a  juflified 
perfon  :  as  to  the  justification  of  his  perfon,  he 
was  juflified  by  faith,  before  Ifaac  was  born;but 
by  his  offering  up  of  Ifaac,  and  other  fruits  of 
his  faith,  he  was  declared  and  manifefted  to  be 
a  juflified  man,  and  made  fuitable  to  the  cove- 
nant that  he  was  engaged  in  with  God.  There- 
fore, as  the  fum  of  all,  be  exhorted  to  fludy  the 
exercife  of  faith  and  holinefs,  fo  as  every  one 
of  them  may  have  its  own  room  and  place;  fbc 
that  will  be  your  advantage,  and  without  this 
no  other  thing  will  advantage  you.  Now  God 
himfelf,  that  calleth  for  both,  fandific  and  en- 
able us  for  both.  * 


SERM 

Ifaiah  liii.  1 1.  ■  For  he 

IT's  a  thing  that  can  neither  be  eafily  be- 
lieved, not  yet  underftood,  how  by  Chrifl1  s 
knowledge,  or  by  iaith  in  him,  many  Jball 
be  juflified  ;  in  thefe  words,  the  prophet  adds 
a  reaibn,  that  both  confirms  and  clears  it  :  It 
fhall  be,  faith  he,  that  many  fhall  be  juflified 
through  faith  in  him,  For  he  Jball  bear  their  ini- 
quities \  he  fhall  take  on,  and  pay  ther  debt ; 
and  fo,  (a*  I  faid)  it  is  a  reafon  confirming  the 
former  truth,  and  fhewing  that  it  cannot  be 
otherways,  but  they  muft  be  abfolved  through 
faith  in  him,  becaufe  he  bears  the  punifhmeng 
due  to  them  for  their  fin.  It  ferves  alfo  to 
clear  how  juflifieation  is  attained  by  faith,  to 
wit,  not  by  any .  virtue  or  efficacy,  that  is  in 
faith,. abflra&ly  confidered,  as  if  believing  of 
it  felf  did  the^urn,  but  by  virtue  of  Chrifl  bear- 
ing their  iniquities,  and  making  fatisfa&ion  for. 
them,  which  faith  lays  hold  on ;  fo  that, when  he 
faid,  By  his  knowledge  fball  many  be  juflified  -,  it 
is  not  by  any  efficacy  attributed  to  their  belie- 
ving,but  by  vertue  of  Chrifl 's  righteoufnefs,and 
fatisfaciion,  which  only  faith  gives  a  title  to  ; 


O  N    LXIII. 

Jball  bear  their  Iniquities* 

and  is  the  mids,  and  way  by  which  a  believer 
comes  to  it,  and  fo  (as  I  have  faid)  it  ferves  for 
explication  of  the  former  truth :  So  that,  if  the 
queftionbeaskedjHow  can  flnnersbe  juflified  by 
believing  ?  It's  here  aniwered,  Becaufe  Chrifl 
fhall  take  on  their  debt}and  the  righteoufnefs  pur;* 
chafed  by  him  fhall  redound  to  thei?».  and  be  ree- 
konedjtheirs.It'sthefame,on  the  ma tter,with  that 
which  we  have,20,.$.«/f.He  that  knew  nofmywa: 
made  fin  for  «r,and  what  follow  s'TAaf  we  might 
be  made  the  righteoufnefs  of  God  in  him  ;  which 
clears,that  this  way  of  jufti  fication,which  the  gof- 
pel  holds  out,  is  not(asI  jufl  now  faid)by  any  em* - 
cacy,or  worth  in  faith  itfelf,nor  by  any  inherent 
qualifications  in  the  perfon  that  believesjbutthis 
is  the  ground  of  it,Chrifl's  bearing/four  iniqui- 
ties: the  elect  were  finners,and  Chriit  hath  taken 
on  him  their  iniquitiesjtherefore  they  cannot  but 
upon  their  fleeing  to  him  by  faith,  be  juflified  ; 
when  they  plead  his  fatisfa&ionfor  their  defence 
before  God,  their  ablblution  muft  needs  follow.  - 
This  is  the  fcope.of  thefe  words,  which  are  as 

it 


34.8  Ifaiab  <J3- 

it  were'  the  "bond  knitting  all  the  reft  together, 
and  containing  the  foundation  whereon  our 
juftification  is  founded.  There  are  only  Three 
words  here  that  need  a  little  of  explication.  1. 
By  iniquity  is  not  meancd  fin  formally  taken. 
tre  fhew,  when  we  fpakeof  the  6.  v.  That  Chrift 
was  not  the  finner  formally  confidered,  that 
being  inconfiftent  with  his  holy  nature,  and 
with  the  perfonal  union  of  the  Man-head  with 
the  God-head;  but  the  meaning  is,  that  he  took 
t>n  him  the  punifhment  due  to  our  iniquities,or 
the  punifhment  that  our  iniquities  deferved.  2. 
When  he  is  faidto  bear  their  iniquities  ;  it  im- 
ports a  burdenfo  me  bearing,  or  his  bearing  it 
with  a  weight,andthat  there  was  a  weight  in  it, 
as  it's  faid,  v*  i.zn&^.He  was  a  man  of 'farrows, 
and  acquainted  with  grief  ';  furely  he  hath  born 
far  grief s,and  carried  our  forrows;  and  therefore 
the  apoftle,  1  Pet.  2. 24.  faith, He  his  own  felf  bare 
cur  fins  in  bis  own  body  on  the  tree.whenhe  was 
wade  a  curfe  for  us,  as  it  is  GiL  3.  13.  He 
did  bear  our  fins,  by  coming  under  the  curfe 
that  was  due  to  us  for  them.  In  a  word,  his 
bearing  ef  our  iniquities  is  a  real  fatisfyingotthe 
juftice  Of  God  for  them,by  interpofing  his  own 
bleffed  back,  and  taking  on  the  ftrokes  that 
were  due  to  us.  3.  When  it's  Uid,Their  iniqui- 
ties,  it  relates  to  the  many,  that, in  the  former 
words,  are  faid  to  be  juftified  through  his  own 
knowledge  :  it's  fpoken  0^  the  iniquities  of  the 
eleft,  and  believers,  who  through  Chrift  are 
made  friends  with  God;  and  therefore  thefe  be- 
ing the  many,  they  cannot  but  be  juftified,  be- 
caufe  Chrift  hath  paid  their  debt,  according 
to  his  engagement.  Thefe  words,  as  almoft 
every  other  verfe  of  this  Chapter, contain  thefub- 
ftance  of  the  gofpel;  take  ihsrtly  jzi/?  or  fix  cb- 
fervations  from  them,  which  we  ihall  put  to- 
gether. The  ifl.  is,  That  the  perfon  who  is  to 
be  juftified  by  faith  in  Chrift,  is  naturally  lying 
in  iniquities;  this  is  fuppofed,  while  it  is  faid, 
that  Chrift Jhall  bear  their  rniquities\even  the  ini- 
quities of  them,who  are  to  be  juftified,  through 
faith  in  him:foit's  faid  be fore, The  Lord  hath  laid 
en  him  the  iniquities  of  us  all,and  we  all  like jheep 
have  gone  affray  ;  thefe,  and  many  other  fcrip- 
tures,  nay,  the  whole  current  of  the  fcriptures, 
confirm  the  point,  and  put  it  beyond  debate. 

I  obferve  it  for  thefe  Ends  and  Ufes,  which 
will  fhew  why  it  is  fo  frequently  marked.  1. 
That  the  freedom  of  God's  grace  may  kyth  the 
more  in  their  juftification :  they  are  finners 
even  as  others  are,  and  it's  grace  that  makes  the 
difference  \  therefore  their  juftification  'muft 
be  free,  If  then  any  would  have  good,  or  have 
gotten  good  by  the  Go%l,  and  by  Chrift  of- 


Verfe  u.  Serm.  63. 

fered  to  them  thereiu,  let  them  know  that  it  is 
freely.  2.  That  a  believer,  who  is  juftified, 
fhould  be  very  humble;  for  he  was  a  finner  as 
well  as  others,  and  is  ftill  a  finner  in  part: 
therefore  it  becomes  him  to  walk  foftly,  with  a 
flopped  mouth,  and  to  be  tender  and  compaf- 
fionatetowards  other  finners.  There  is  not  a  be- 
liever, but  the  weight  of  his  iniquities  would 
have  born  him  down  to  hell,  had  not  Chrift  in- 
terpofed,  and  taken  them  on  him  ;  and  there- 
fore he  ought  to  be  both  humble,  and  thankful. 
J.  That  finners,  who  have  the  offer  of  ChritVs 
righteoufnefs  in  the  gofpel,  may  not  defpair, 
how  great  foever  their  fins  be.  Indeed,  if  they 
refolve  to  continue  in  fin,  or  to  fin  that  grace 
may  abound,  they  have  no  ground  to  expe& 
pardon  ;  the  apoftle  doth,  with  abhor rency, 
rejeft  the  drawing  of  fuch  conclufions  from  the 
graceof  God,  Rom.  3.  But  for  a  guilty  finner, 
that  hath  no  good  in  himfelf,  to  commend  him 
to  Chrift,  to  lean  to,  and  to  believe  in  him, 
who  juftifies  the  ungodly,  is  a  doArine  which 
the  fame  apoftle  approves,  and  gives  an  open 
door  to  them  that  defire  to  abandon  fin,  and  to 
expea  juftification  through  Chrift's  fatisfa&ion; 
thus  a  door  is  let  open  to  you,  to  believe  in 
him  who  juftifies  ungodly  finners,  to  betake 
your  fel  ves  to  him  who  is  theSa  viour .  4.  To  con- 
found ,and  ftop  the  mouths  of  all  felf  righteous 
men,  as  having  nothing  to  do  with  Chrift.  He 
came  to  take  on  iniquity,and  to  bear  it;  became 
tofieh  and  to  fave  that  which  was  lofi^nd  hath 
not  a  commifftOn  to  fave  felf-righteous  folk  ;  For 
he  came  not  to  call  the  righteous,  but  finners  to 
repentance  ;  and  Co  long  as  they  continue  in  that 
condition,  they  cannot  look  on  themfelves,  as 
perfons  whom  he  came  to  call,  neither  can  they 
take  any  comfort  in,  or  from  his  coming. 

The2d  Obfervationis,Tha.t  wherever  iniqui- 
ty is,  it's  a  burden,  a  heavy  burden.  There  is 
nothing  more  heavy  than  fin,  it  being  that  which 
prefles  the  guilty  perfon  to  the  lowed  hell.  It 
brought  the  fallen  angels  out  of  heaven  to  the 
pit.  Ye  may  take  an  inftanee  or  two  of  its  weight 
on  a  finner,  when  he  becomes  fenfible  of  fin. 
Pfal.  38.  4.  My  iniquities,  fays  David,are gone 
over  mybead^as  a  heavy  burden  they  are  too  bea* 
vy  for  me  :  It's  true,  fins  are  not  always  weighty 
to  folks  fenfe,  yet  in  themfelves  they  are  weigh- 
ty, and  fometime  they  will  be  found  to  be  fo,  bj 
the  finner.  So,  Pfal.  40.  ii.  Innumerable  evils > 
fays  the  Pfalmifl,  have  compared  me  about,  my 
iniquities  have  taken  bold  of  me,  fo  thai  I  «*» 


not  able  to  look  up\tbey  are  more  than  the  hairs  of 
my  bead  ^therefore  mybeartfailefb  mcAvi  a  word. 


7 


Serm.  6f.    .  Ifaiab  53. 

if  the  wrath  of  God,and  his  curfe  be  heavy,  fin 
mull;  be  heavy;  is  not  that  heavy,  which  dam- 
ned, and  drowned  the  old  world,  and  will 
burn  and  bury  in  alhes  this  world  that  now  is 
(landing  ?  Is  not  that  heavy,  which  hath  brought 
on  fo  many  weighty  curfes  on  the  creatures,  and 
fub;'e&ed  them  to  vanity  ?  Is  not  that  heavy,  that 
brings  by  its  weight  fo  many  tho*fands  and 
millions  to  hell  i  And  that  made  our  bleiTed  Lord 
to  cry,  yet  without  all  finful  anxiety,  My  God, 
my  God,  why  haft  thou  for fake?  me?  and.  My 
foul  is  heavy  to  the  death. And  is  it  not  that  which 
makes  the  Lord  fay,  that  He  isprejfed,  with  his 
profeffing  people's  fins,  as  a  cart  isprejfed  with 
Jbeaves  ?  All  the  indignation,  and  oppofition  of 
the  men  of  this  World,  is  nothing  to  him,  in 
companion  to  the  fins  of  his  people  ;  he  can 
break  through  briers  and  thorns,  and  confume 
them  together;  but  the  iniquities  of  his  people 
are  faid  to  prefe  him,  to  mew  the  abominable 
lothfomnefc  and  weightinefs  of  them. 

Ufe  1.  It  may  make  Us  wonder,  that  men 
and  women  think  fo  little  of  fin.  There  are 
many  that  will  tufh  at  a  challenge  or  threatning 
for  fm  ;  but  let  me  fay  it,  that  mountains  of 
lead,  yea,  though  all  this  world  turned  into 
one  mafs,  or  lump  of  lead,  it  fhould  not  be 
fo  heavy,  as  fin  mould  be  to  you ;  your  drun- 
kennefs,  filthinefs,  covetoufncfs,  lying,  the  va- 
guing  of  the  mind  in  private  duties  of  worihip 
throughout  the  week,  and  in  publick  duties  on 
the  Lord's  day  ;  your  negle£t  of  prayer  in  fecret, 
mocking  at  piety,  8V.  mall  (however  light 
now)  one  day  be  found  to  be  weighty,  when, 
as  it  is,  Rev.  6.  6.  Tejhallcry  to  hills  and  moun- 
tains to  fall  upon  you,  and  bide  you  from  the 
-wrath  of  the  Lamb.  A  mountain  would  be 
thought  light  in  that  day,but  the  face  and  wrath 
of  the  Lamb  fhall  be  terrible  ;  therefore  either 
give  up  with  fin,  and  ftudy  holinefs,  or  make 
you  for  this  dreadful  pofture,  that  ye  would 
wim  to  have  a  hill  or  a  mountain  tumbling  on 
you,  and  yet  fhall  not  get  that  wifh  granted. 
What  mean  ye,  O  Atheifh  !  and  defperttely  fo. 
cure  pleafers  of  your  felves,    with  your  idols, 

t, 7^?r  thkust°>  and  Kve  under  this  bur- 
den!  Will  ye  be  able  to  come  before  the  throne 
of  God  with lit  upon  your  backPIt's  a  truth,that 
fin  is  fucha  burden  as  will  fink  you  to  the  pit,  if 
ye  feek  not  in  God's  way  to  make  it  off  in  time 
AK  {t  *  *«*  a  burden,make  Q 

the  burden  o  bygone  fins,  but  take  with  them 
feek  to  be  fuitably  afiefted  with  them:  betake 
your  felves  with  all  fpeed  to  Chrift,  and  call 
your  felv€S  and  your  burden  on  him ;  it's  for 


Verfe  if, 

ftudy  holing  a„j  1  ,  r  the  tlme  to  co™e, 

out  the  eyes  7fV  fttT™?'  aod  to  Put 
cure.,,  KLh  theg CC  m°re  >, 
tbewhilebutheight4/yoU' &  ye  "e  a!I 
king  the  weight  nf 5 t  ri? }  burden,  and  ma- 
is  tfat  wZSJ  T*  ?*M*«  And 
den  of  that,  fflg  ^  °n  i*t 

^<^,?ohniAsChddt^T      Lrn  hls  biefl"ed 

bare  cu/fi„s  ;„  his  iZtj^h't  '  W 
}"fl  offered  fir  tbe  uniufiwlt        f '  J0  *** 

was  the  fame  very  burden  tlZT  Y^"  * 
have  born,  orthe  eE^AV-6  e]ea{^°^i 

.owdeb^.havinglSlom^harmo"!"  ^ 
ticular  y  to  it  before-  rith*   T^    f  more  Par* 

tion,  and  accepted  of  the  nrfn^t?  /.edemP  ' 
it  would  font  he  d°d  EK^r  c.redltor:y^ 
tials  of  it,  and  in  that r/r„ I  6  w  the  effen- 
fame  burden  ;  he  died,  beSelT  "**?  thc 
ned,  Tbe  dytb.u  eatl  XuLtc  T  jhreat- 
#»*/«/  tbatfinstball  %  hVVll  dle'iDd 
death,  became  a'curfed  dl«h  l"* a  curfe<i 
it  is  GS/.  3.  ,0.  compared  4-tr?5thref,ned>  as 
under  the  curfe  :  HereTs  I„~  VJ'  jcd  '?  came 
Friend's«ndturnXwh°  ^  'r' aLndatrue 
burden,  Chrift  c^cfntZtT  ^  ^ 
and  took  it  on  himfelf  aSX  J  d<f and  ft' 
God,  as  chargeable  with  ^i!?KatthLe  ^^ 
rea.,y  chargelon  &£%>  1^0  "«*  was 
4«  *ari  »„  «e  {miters    ^W'.^W 

Shame  and  fpittiZ,    a], f5  ***' "'* « ^t «>«■ 

phane  foldiers,  4tw  b"fte'Ings  °4™- 

w«th  that  was  laid  on  Wm  tii°      5  ""ght  °f 

groan;  to  that  cup^which  in  °the!  "J*"?  °i  him 

out-  and  whichPmade  hmtfedbT„bHdran! 
cry  out,Afr  reulis  ,~c.,i"",  ™eitc  b,°°d .   and 

eve,, until" lS.  ,ZT£?g f"'?nf''1  and ^'V 

be  dJe'dVXtZ^-Z0'^  miU> but  thh" 

himfo  crvout ? There  n^.tmSit'  th*  made 
'   w-  1'lere  weds  so  more  to  prove 


5«;o  ■  Jfaiah  K. 

that  he  bare  our  fins,  and  that  there  was  an  ex- 
acting of  him  what  we  were  owing,and  that  his 
fufrerings  are  indeed  a  fatisfa&ion  to  juftice  for 
them,  even  for  the  fins  of  all  the  eleft. 

The  Ufes  are  two,  I.  It  ferves  to  hold  out  and 
confirm  this  truth,  That  our  Lord  Jefus  his 
fufferings  were  a  real  fatisfa&ion  to  juftice,  for 
the  fins  of  the  eleft  ;  and  that  by  his  fuffer- 
ings he  was  indeed  put  to  bear  their  iniquities; 
and  that  they  were  not  only,  nor  mainly  tor  ex- 
ample, though  we  may  well  make  that  ufe  of 
them  ;  but  he  was  made  liable  for  our  debt; 
we  finned,  and  he  fuffered  and  fatisfiedfbr  our 
fin ;  we  debauched  our  (lock,  and  played  the 
bankrupts,  he  paid  our  debt.  2.  It  ferves 
hudgly  to  commend  to  us  the  love  of  God,  that 
gave  his  Son;  and  of  the  Mediator,  that  came 
to  buy  and  redeem  elect,  finners  at  fo  dear  a  rate, 
and  to  take  on  fuch  a  weighty  burden,  to  eafe 
them  of  it.  Were  there  any  here  (as  we  hope 
there  are)  that  know  the  weight  of  fin,  O  !  but 
they  would  think  much  of  this,  even  of  Chrift's 
.taking  on  the  burden  of  fin,  and  calling  it  by, 
having  fatisfied  juftice  for  it,  and  looted  the 
knot  of  the  law,  and  of  the  curfe  that  tied  it 
to  them  •,  to  become  man  wa*  much,but  to  bear 
the  burden  of  our  fins  was  more  :  Angels  won- 
der at  this,  that  he  who  is  their  head  lhould 
become  fo  low,  as  to  fift  himfelf  before  God's 
tribunal,  and  to  undergo  the  fuffering  of 
death,  and  to  take  on  the  weighty  burden  of 
the  elecVs  debt,  and  to  fatisfy  for  it.  If  we  were 
in  a  right  frame  of  fpirit,  we  could  not  hear 
this  word,  but  it  would  ravilh  our  hearts,  and 
put  us  to  a  paufe,  and  holy  non-plus  ;  but  the 
mod  part,  alas  !  walk  lightly  under  the  burden 
of  fin,  without  ever  confidering  what  Chrift 
hath  done  to  remove  it  from  off  his  people ;  nay, 
lam  afraid  that  believers,  who  have  ground  to 
be  lightned,  through  Chrift's  condefcending  to 
bear  their  burden,  do  not  as  they  ought  acknow- 
ledge him,who  hath  taken  the  burden  off  them. 

4(y. From  comparing  thefe  words  with  the  for- 
mer, Manyjhall  be  juftifiedfor  bejhall  bear  their 
iniquities  >Obferve>  Chrift's  bearing  of  their  ini- 
quities, and  his  fatisfa&ion  for  our  fins,  is  im- 
puted to  us,as  the  immediate  ground  of  our  ab- 
solution, and  juftification  before  God ;  fo  that 
if  it  were  asked,What  is  the  ground  on  which  a 
finner  is  juftified  before  God  ?  The  Text  anf- 
wers,Becaufe  Cbrifl  hath  born  their  iniquities : ,he 
hath  paid  the  debt :  even  as  (to  make  a  com- 
panion for  clearing  of  it)  when  a  debtor  is  pur- 
fued,  and  hath  nothing  to  pay,  yet  he  pleads 
that  the  debt  cannot  be  exacted  of  him,  becaufe 
bis  cautioner  hath  paid  it ;  and  the  ground  on 


Verfc  ii.  Serm.  6j 

which  that  debtor,  is  abfolved,  is  his  inftru- 
&ing  that  the  cautioner  hath  paid  the  debt, 
which  being  done,  he  is  fet  free:  fo  is  it  here, 
the  believer  he  is  God's  debtor,  Chrift  Jefus  is 
his  Cautioner,  who  hath  paid  his  debt ;  who, 
when  he  is  brought  to  the  bar  of  God,  and 
fomewhat  is  laid  to  his  charge,  he  pleads  upon 
the  ground  of  Chrift's  fatisfying  for  his  debt, 
and  that  therefore  he  ought  not  to  be  put  to  an- 
fwer  for.it  himfelf;  according  to  that  wor d.Rom. 
8.  34.  Who  Jb all  Jay  any  thing  to  the  charge  of 
God's  eleft  <  It  is  God,  that  juflifiesywho  Jball  con- 
demn ?  and  the  ground  follows,  It  is  Cbrifl  that 
died,  he  hath  paid  the  debt. 

Ufe*  Among  other  things,  there  are  two  con- 
fequences  that  follow  upon  this  do&rine,  that 
ferve  to  clear  the  doctrine  of  juftification.  1. 
That  the  righteoufnefs,  whereby  we  are  juftifi- 
ed, is  imputed  to  us,  and  accepted  of  God,  as 
if  it  were  our  own  ;  Ye  are  fometimes  hearing 
of  imputed  righteoufnefs,  and  it's  a  great  con- 
cernment to  you  to  know  it  well  ;  yet  I  am 
afraid,  that  many  of  you  are  very  ignorant  of  it; 
I  fhall  therefore,in  a  word  or  two,explicate  it,by 
comparing  the  two  covenants :  The  righteouf- 
nefs of  the  covenant  of  works  is  an  inherent 
righteoufnefs,  as  it  is,  Tit.  3.  $•  Not  by  works  of 
righteoufnefs  which  roe  have  done\  it's  a  righte- 
oufnefs of  our  own  doing,Amade  up  of  our  pray- 
ing, hearing,  and  other  duties,  as  they  are  adls 
of  ours  :  The  righteoufnefs  of  the  covenant  of 
grace,  is  an  imputed  righteoufnefs,that  is,when 
Chrift's  doing  and  fuffering  is  accounted  ours  : 
take  both  in  this  comparifon,  The  righteoufnefs 
of  the  covenant  of  works  is  like  a  debtor,  or 
tenant,  his  paying  of  his  own  debt  or  rent, 
by  his  managing  his  bufinefs  providently  and 
dexteroufly,  and  none  other  is  troubled  with  it; 
the  righteoufnefs  of  the  covenant  of  grace  is 
like  one,  that  hath  fpent  up  and  debauched  all, 
and  hath  not  one  peny  to  pay  his  debt  or  rent 
with,  but  hath  a  worthy,  able  and  refponfal 
cautioner,  who  hath  paid  for  him  :  Both  be- 
ing purfued,and  brought  before  the  judge  ;  the 
firftman  is  abfolved,  becaufe  what  he  was  ow- 
ing, he  paid  it  at  the  term  precifely ;  the  other 
man  granted,  that  he  was  owing  the  debt,  but 
pleads  that  his  cautioner  hath  paid  it,  and  the 
law  accepts  of  the  Cautioner's  payment,  and 
purfues  the  debtor  no  further,  but  ablolves  him: 
fo  it  is  here,  when  the  believer  comes  to  ftand 
at  God's  bar,  it  is  nothing  in   himfelf  that  he 

J)leads  upon,  but  it's  Chrift's  fufferings  ;  who 
aid  on  the  crois,  It  isfnijbed  ;  the  debt  of  my 
people  is  fully  paid ;   and  faith  pleading  for 

absolution 


Serm.63.  .     ,.        'J***»  53- 

absolution  on  that  ground,  according  to  the  law 
of  faith,  he  is  abfolved,  as  if  he  had  pa  id  the 
debt«himfelf,  or  had  been  owing  none.  If  then 
it  fhould  be  asked,  Believers,  what  ground  have 
ye  to  expe&  to  be  juftified?The  prophet  anfwers 
here,  Cbrifl  hath  born  our  iniquities,  and  this  is 
the  believer's  defence  :  and  therefore  fee  here  a 
poflibility  to  reconcile  thefe  two,  that  fonie  men 
fcorn  and  flout  at,  as  irreconcileable,  to  wit, 
How  one  can  be  a  finner,  and  yet  righteous ; 
he  may  be  finful  in  himfelf,  and  yet  righteous, 
through  the  imputation  of  Chrift's  righteouf- 
nefs. So,  2  Cor*  5.  ult.  He  was  wade  fin  for  us > 
who  knew  no  finjbat  we  wight  be  made  the  righ- 
teoufnefs of  God  /»£//».  Rom.  4.$.  To  him  that 
jvorketb  not, but  believeth  on  him  whojuftifietb  the 
ungodly, his  faith  is  counted  for  rigbteoujnefs.  The 
man,  ungodly  in  himfelf,is  juflified  thro'  the  fa- 
tisfa&ion  of  Chrift,  imputed  to  him  for  righ- 
teoufnefs,  and  laid  hold  on  by  faith;  as  if  he 
had  not  finned,  or  had  a&ually  fatisfied  himfelf. 
idly.  This  confequence  folio weth,  that  it 
ferves  to  clear  how  faith  juftifies :  as  when  we 
fay,  Faith  is  our  righteoufnefs,  and  is  imputed  U 
us  for  righteoufnefs,  we  are  not  to  look  on  faith 
properly,as  a  grace  in  us,and  divided,or  abftra- 
&ed  from  the  objedt ;  no,by  no  means :  but  as  it 
is  a  laying  hold  on  the  objeft ;  it's  faith  in  him 
that  juftifies'^n&iTbrough  his  knowledge  Jball Ma- 
ny be  juftifie  d,bcca.ufe  be  Jhall  bear  their  inqui- 
ries :  Faith  juftifies  by  vertue  of  Chrift's  fatis- 
fa&ion,  and  as  taking  hold  of  it ;  faith  does  not 
juftifie,  ascitis  an  aft  of  grace  in  the  finner,  but 
as  a  clofing  with  Chrift  the  Obje&  of  it ;  even 
as  in  the  fimilitude  we  made  ufe  of  before :  It's 
not  enough  that  the  cautioner  hath  paid  fuch  a 
man's  debt,  but  that  the  man  muft  inftruA  it  by 
producing  the  difcharge,  the  produ&ion  where- 
of is  the  caufe  of  his  abfolution  in  law ;  yet 
the  vertue  that  makes  the  difcharge  fo  to  con- 
cur, is  not  the  difcharge  it  felf,  but  the  cautio- 
ner's payment,or  fatisfa<ftion,mentioned,and  con- 
tained in  the  finner's  difcharge:  Even  fo  is  it 
here,  it's  Chrift's  righteoufnefs  that  concurreth, 
as  the  meritorious  caufe  of  the  finner's  abfoluti- 
on ;  and  faith  concurs  as  the  inftrumental  caufe, 
in  the  pleading  of  that  defence;  whereon  jufti- 
fieation follows  as  an  efFe&  of  thefe  caufes.  We 
know  not  when,  or  if  ever  hereafter,  we  may 
have  occafion  to  fpeak  fo  much  to  the  do&rine 
of  juftifieation;  therefore  let  me  prefs  the  ftu- 
dy  of  it  upon  you  again  and  again :  Seek  to 
know  what  this  imputed  righteoufnefs  is,  and 
how  different  from  that  which  is  in  your  felves; 
what  is  the  true  meaning  of  it,  as  a  main  hinge 
of  the  Gofpcl,  without  which  the  covenant  of 


verie.  11.  351 

grace  can  never  be  underftood  aright ;  the  ig- 
norance whereof  makes  many  live  in  fecurity 
upon  the  one  fide,  and  keeps  many  in  much 
anxiety  upon  the  other. 

<>tbly,  Obferve,y  hat  although  Chrift  Jefus  hath 
born  the  iniquities  of  many,  even  of  his  own 
people,yet  not  the  iniquities  of  all  men  and  wo- 
men,but  only  the  iniquities  of  them  that  fhallbe 
juftified,  and  brought  to  the  aftual  pofTeflion  of 
that  which  he  hath  purchafed  :  This  may  be 
made  out  from  thefe  three  in  the  Text.  1.  The 
relative  their, it's  their  iniquities,  which  are  born 
by  Chrift,  thatfhall  be  juftified;  and  who  thefe 
are,  the  former  words  teMsJhrougb  his  know- 
ledge Jh all  be  juftifie  many.  2.  The  connexion 
made  by  the  prophet  betwixt  thefe  two,  many 
Jhall  bt>  juftifie djor  be  Jhall  bear  their  iniquities  \ 
all,  whofe  iniquites  Chrift  hath  born,  fhall  be 
juftified.  It  could  not  be  an  argument  to  prove 
their  juftifieation,  if  Chrift  fhould  bear  the  ini- 
quities of  others,  or  of  all  men  and  women,mul- 
titudes  of  whom  are  never  juftified ;  for  it  might 
be  obje&ed,  that  Chrift  bears  the  iniquities  of 
thofe  many  who  are  never  juftified,which  would 
be  quite  contrary  to  God's  covenant,  and  ex- 
ceedingly mar  the  confolation  of  the  believer  ; 
befide  that,it  would  make  the  prophet's  reafo- 
ning  here  inconfequent  and  impertinent.  3. 
Confider  thefe  words,  not  only  as  they  ftand  in 
connexion  with  the  former,  but  as  they  are  a 
reafon  why  in  juftice  fuch  fhould  be  abfolved  5 
and  fo  they  will  alfo  clear  the  do&rine  :  for,  fo 
considered,  they  imply  that  it's  juft,  that  the 
believer  fhould  be  juftified  ;  even  as  when  the 
cautioner  hath  paid  the  debt,  it's  juft  that  the 
principal  debtor  fhould  be  abfolved ;  and  upon, 
the  other  hand,  it  is  not  juft  that  the  debtor,  for 
whom  the  cautioner  hath  not  fatisfied,  fhould  be 
abfolved :  the  words  will  bear  this  twofold  con- 
fequence ;  for  he  knits  thefe  two,  their  being 
abfolved,  and  Chrift  bearing  their  iniquities, 
and  being  made  liable  to  their  debt  ;  and  he 
confequently  disjoyns  thefe  two,  Chrift's  not 
bearing  the  iniquities  of  others,  and  their  not 
being  abfolved  ;  and  ^o,  although  Chrift  hath 
born  the  iniquities  of  many  ,that  is  of  the  ele&, 
and  hath  fatisfied  and  fuffered  fbr  them,  yet  not 
for  all,  but  only  for  the  many,  who  in  due  time 
fhall  through  his  knowledge,  that  is  through 
faith  in  him,  be  juftified  ;  and  thefe  who  are 
left  to  pay  their  own  debt,  Chrift  never  died 
for  them  :  it  were  very  unlike  the  prophets  rea- 
fooing,  to  fay,  that  fuch  a  man  is  in  hell,  and 
yet  Chrift  bare  his  iniquities. 
Ufs%  1,  Jt  ferves  to  confirm  the  former  truth. 
Z  z  2  Would 


3*)^  JfOiab  «>3. 

Would  ye  know  whofe  iniquities  Chriil  hath 
born  ?  It's  of  as  many  as  are  juftified ;  the  ini- 
quities of  fuch  he  bare,  and  of  no  mo. 

2.  It  ferves  to  provoke  you,  that  have  gotten 
in  Chrift  this  privilege,  to  be  very  thankful : 
This  is  it  that  makes  the  fong  of  praife  heart- 
fom,  Rev,  «j.  9.  Thou  haft  redeemed  us  to  God> 
hy  thy  bloodjut  of  every  kindredttongue  and  na- 
tion-^ becaufe  it's  not  a  common,  but  a  peculiar 
fpecial  mercy,  if  any  be  fo. 

6thly>  From  the  connexion,  objerve.  That  al- 
tho*  Chriil  hath  not  born    the  iniquities  of  all 
Mien  and  women,  yet  he  hath  born  the  iniqui- 
ties of  all  that  believe;  and  none  ever  believed 
on  him,  but  they  may  conclude  that  he  hath 
born  their  iniquities,  and  on  that  plead  their 
judication,  through  his  fatisfa&ion :  although 
there  be  a  reftri&ion  on  the  one  fide,  yet  there 
is  none  on  the  other  ;  all  are  not  juftified,  but 
thefe  only  whofe  iniquities  he  hath  born  ;  yet 
all  who,  through  his  knowledge,  or  faith  in  him, 
are  juftified,  their  iniquities  he  hath  born.  And 
hence  it  will  follow,  That  never  a  perfon  belie- 
ved, but  Chrift  hath  born  his  iniquities  :  Not 
that  the  man's  believing  is  the  caule  of  Chrift's 
bearing,  for  his  bearing  of  the  man's  iniquities 
is  the  caufe  of  his  believing;  but  it  is  to  fhew  the 
connexion,  betwixt  his  bearing,   and  the  man's 
believing,  and   that  his  believing  is  the  evi- 
dence of  Chrift's  bearing  of  his  iniquities.  And 
tins  is  more  comfortable  than  the  doftrine  of 
univerfal  redemption  a  thoufand  times;  for  it 
joins  Chrift's  dying  and  the  juftification  of  all 
that  believe  on  him  :  So  that  there  are  none, 
that  by  faith  betake  themfelves  to  him,    but 
they  may  expea  freedom  from  the  curfe,and  ab- 
foludon  before  the  throne  of  God  ;  whereas  the 
do«ftrine  of  univerfal  redemption    faith,  that 
Chrift  died  for  all,   yet  all   fhall  not  be  fa- 
ved,  and  I  wot  not  whether  I  fhall  be  faved  or 
not  ;    and   what  ground  of  anxiety  is    this  ? 
But  this  dodrine  hath  folid  confolation  in  it. 
Chrift  hath  not  died  for  all  fimply,  but  for  all 
believers,  he  hath  born  all  their  fins  ;  but  I 
fcave^  betaken  my  felftohim  by  faith;  therefore 
he  died  for  me,  he  hath  born  my  iniquities,  and 
Ilhall  never  bear  them  my  felf,  but  be  juftified. 
I  fuppofe  we  need  not  to  ft  ay  on  the  confir- 
mation of  this.     1.  It's  impregnably  proved 
from  the  reafoning  of  the  prophet  in  this  place; 
all  that  are  believers  cannot  but  be  redeemed 
and  juftified,  becaufe  he  hath  born  their  iniqui- 
ties, who  by  faith  b-take  themfelves  to  him.  2. 
If  faith  in  Chrift  be  a  faving  fruit  of  his  death, 
and  if  none  can  believe  but  thefe,  whofe  iniqui- 
ties he  hath  born j  then,  wherever  faith  is,  the 


Verie  11.  Serm.  6> 

perfon  may  conclude,  that  Chrift  hath  born  his 
iniquities^  and  that  he  fhall  be  juftified -.But 
faith  in  Chrift  is  a  faving  fruit  and  eflfe&  of  his 
death,  for^  he  hath  purchafed  it  among  the  reft 
of  thefe  fpiritualbleifings  fpoken  of  Ephef.  1.  3. 
where  we  are  faid  to  be  blejjed  with  allfpiri- 
tual  bleffmgs  in  him  ;  And  it  being  a  promife 
of  the  covenant  of  grace,  it  cannot  but  be  pur- 
chafed by  the  death  of  theTeftator  Chrift  Jefus; 
therefore,£$V.  3.  It's  clear  alfo  from  the  apoftle's 
reafoning,.R0/#.  5.  10.  For  if,  when  we  were  ene- 
mies, we  were  reconciled  to  God  by  the  death  of 
his  Son  ;  much  more,being  reconciled^  we  fhall  be 
faved  by  his  life  :  Will  he  not,  who  hath  paid 
fuch  a  dear  price  for  us,  to  purchafe  reconci-- 
liation  to  us,  make  it  out,  by  beftowing  on  us 
the  fruit  of  his  purchafe? 

The  1  ft  ufe  ferves  to  vindicate  this  our  do- 
&rine,  concerning  Chrift's  dying  for,  and  bear-^ 
ing  the  iniquities  of  believers  only  ;  which  is. 
moft  unjuftly  loaded  with  reproaches,  and  deba-? 
ted  againft  by-  mens  cavillings,  as  if  it  were  a 
comfortlefs  do&rine ;  fure  it's  more  comfortable, 
more  fure,  and  more  agreeable  both  to  the  wiC- 
dom  and  grace  of  God,  than  the  do&rine  of  u- 
niverfal  redemption  is :  For,put  thefe  together, 
That  all  believers  are  redeemed  and  juftified, 
that  Chrift  hath  born  their   iniquities  ;  that 
faith  is  a  faving  grace,  and  a  fruit  of  Chrift's 
death  ;  that  fuch  as  believe,may  conclude  their 
juftification;  and  that  Chrift  will  make  out  the 
benefits  of  his  purchafe  to  them:  What  want  be- 
lievers,that  may  be  for  their  comfort  ?  Whereas,  \ 
if  we  fhould  lay  it  for  a  ground,that  Chrift  died 
for  ally  what  comfort  were  in  that  ?  For  all  are 
not  juftified  and  faved,but  only  believers:yea,by 
the  do'&rine  of  univerfal  redemption,  tho'  ye 
were  even  now  believers,  ye  could  not  conclude 
that  ye  fhould  be  faved,  becaufe  ye  might  fall 
from  it  again  :  But  our  do&rine  of  juftification 
hath  folid  confolation;  For,  Rom  1.  16.  It  is  the 
power  of  God  untofalvationy  to  every  one  that  be* 
lieves.  And ,  Rom.  3.  2.  It's  unto  ally  and  upon . 
all  them  that  believe  :  And  it  makes  the  belie- 
ver fure   of  his  perfeverance,  for  it's  an  ex- 
prefs  article  of  the  covenant.    We  fhall  only 
fay  this,  that  ye  will  find,  that  all,  that,  in  do- 
&rine,  or   practice,  make  the  way   to  heaven 
wideft,  they  make  it  moft  unficker  and  unfure, 
and  they  are  in  greateft  confufion  :  and  indeed 
it's  impoflibleit  can  be  otherways  ;  for,if  men 
go  once  out  of  God  s  way,which  is  the  ftrait  and 
narrow  way,  they  can  never  he  fi.-kerand  fo- 
lidly  fure,  becaufe  there  is  no  folid  ground  of 
confidence  in  it.  ^ 

The 


Serm.d}.  Ifmab^ 

The  2.  Ufe  ferves  to  anfwer  a  Queflion,  that 
fome  out  of  ctirtofity  puzzle  themfelves  with, 
which,  if  well,  foberly,  and  wifely  followed, 
would  be  no  curiofity.and  it  is  this  \  Kow  ihall 
I -know  if  Chrift  died  for  me?  AnfvoerJAzke  it 
fure  that  ye  believe,  and  then  ye  (hall  be  fure 
of  the  benefits  of  his  death  ;  for  if  he  hath 
born  the  iniquities  of  thele  that  believe,  andJ 
if  there  be  no  way  to  make  it  Cure  he  hath 
bom  our  iniquities  but  by  believmg.it  is  a  need- 
leis  ftir  and  noife  that  is  made,  about  the  know- 
ledge of  election,  and  of  Chrift's -intention-  in 
his  death;  for,  though  we  would  fay  that  he 
died  for  all,  it  would  not  comfort,  except  we 
fa  id  alfo,  that  all  go  to  heaven  :  but  ye  are  bur- 
dened with  fin  ?  and  have  ye  by  faith  fled  unto 
Chrift  ?  and  do  ye  a&ually  reft  upon  him  ? 
Then  ye  may  on  that  ground  conclude  your  in- 
tereft  in  Chr id's  death,  and  from  that  afcend 
to  ele&ion.  That  which  makes  many  believers 
_  to  be  in  hefitation  as  to  this,  is  their  never 
throughing  and  making  it  clear  to  themfelves, 
whether  they  have  believed ;  and  therefore,  if 
ye  would  fee  your  ele&ion,  and  intereft  in  . 
Chrift's  death,  put  the  matter  of  believing  to  a 
point ;  for  it's  the  door  whereby  ye  win  in  to  . 
other  fecrets  of  God,  fuch  as  election  is  ;  and 
there  is  no  other  way  to  win  to  it :  therefore 
thefe  two  are  knit  together,  John  6.  39,4o.T/&i* 
is  the  will  of  him  that  fent  me,that  of  all  that  he 
bathgiven  me 1 fipuld  I  of enotbing&nait it  Ihould 
be  asked,  How  ihall  I  know,  who  are  given  to 
Chrift,to  be  redeemed  by  him  ?The  next  ver/e 
anfwers*T£ij  is  the  will  of  him  that  fent  me, that 
every  one  which  feetb  the  Son,  and  believetb  on 
him,may  have  everlafting  life,and  I  will  raife 
him  up  at  the  la(l  day, Would  ye  then  know  who 
are  given  and  redeemed  ?  They  are  believers,  I 
mean  of  fuch  as  are  come  to  age;  for  none  will 
make  the  queftion  concerning  infants?  And  there- 
fore, if  ye  would  know  the  way  of  coming  to 
the  knowledge  of  your  juftification,  redemp- 


Verfe  2.  ^^  ■ 

tion,  and  ele&ion  of  God;  begirt  at 'the  loweft 
ftepof  believing.,  and  make  that  ficker,  and  alt 
the  reft  will  follow  of  will :  but  I  if  ye  misken 
and  overlook  this,  and  will  go  up  to  the  top  of 
the  ladder,  per  faltum*  and  at  the  firft;  h  will 
be  juft  with  G«d,that  ye  never  win  at  the  know- 
ledge of  thefe  fecrets,  which  where  in  his  heait 
before  the  world  was. 

Ufe  3.  It's  matter  of  confolation  to  the  be* 
liever,  who  may  as  certainly  conclude  an  inte- 
reft in  Chrift's  death,  as  if  he  had  heard  the 
tranfaft ton  of  redemption  read  over,  and  had 
leen  his  name  in  the  book  of  life  ;  for  our  Lord 
faith,jMw  3.  16.  God [0  loved  the  worldjbat  be 
have  his  only  begotten  Son, that  wbofbever  beliy 
etb  in  himjh  uld  not  per  iff), but  have  eternal  life: 
If  thou  be  a  believer,  thy  name,  r  there,Chrift 
hath  born  thine  iniquities:  and  \\  hat  confolation 
is  that  to  them,who  are  clear  anent  their  firth  ? 
But,  alas  !  it  fays  there  is  much  rotten,unfound 
and  flippry  faith  among  us,  and  alfo  much  faith 
that  is  but  little  lively,  that  there  is  fo  little 
folid  comfort  following  it. 

Ufe  £.  It  ferves  to  demonftrate  the  neceflity 
of  believing,  the  advantages  of  it,  and  the  ne- 
ceffity  of  our  endeavouring  to  be  clear  that  we 
do  believe  ;  if  thefe  two  go  together,  juftifica- 
tion  and  believing,  then  there  is  a  neceffity  of 
believing  ;  and  if  thefe  two  go  together,  clear> 
nefs  about  our  believing,  and  the  knowledge 
that  Chrift  did  bear  our  iniquities,  then  there 
is  in  fome  refpeel:  a  neceffity,  that  we  know  we 
believe;  otherways  we  can  have  little  or  no 
comfort  inChrift's  bearing  of  our  iniquities,and 
of  our  being  given  to  Chrift  to  fee  redeemed  by 
him  :  from  thefe  two  the  advantages  of  believ- 
ing may  appear;  therefore,to  make  all  fure,  ju- 
ftification,  Chrift's  bearing  of  your  iniquities, 
and  your  being  given  toChrift,make  it  fure  that 
ye  are  in  the  faith;and  this  way  give  all  diligence 
to  make  your  calling  and  election  fure :  And  the 
Lord  himfelf  prevail  with  you  fo  to  do. 


SERM  ON    LXIV. 

Ifaiah  ^3.  12.  Therefore  will  1  divide  him  a  portion  with  the  great,  and  he  [ball  divide  the  §oil  with 
the  ftrong ;  becaufe  he  hath  poured  out  his  foul  ttnto  death:  And  he  was  numbredwitb  tranfgref- 
_  firs,  and  he  bare  the  fins  of  many,  and  made  inter  ceffion  for  tranfgrefjors* 
np'HERE  hath  been  a  compendious  fum  of     for  his  fufrerings,  is  on  the  other  fide  alfo  laid 


_  the  covenant  of  redemption  delivered  by 
the  prophet  in  this  Chapter,  wherein,  what  is 
required  as  the  price  for  ele&  finners  from 
the  Mediator,  is  hold^n  forth. on  the  one  fide,in 
a  large  defcription  of  his  fufrerings;  and  what  is 
propofed,as  the  fruit  that  fhould  follow,  and  as 
the  fatisfa&ion  that  the  Mediator  ihould  hayc 


down  ;  as, that  Hefiouldfee  his  feed.and  prolong 
his  days,  and  tbepleafure  of  the  Lord  Jhould  prof- 
fer in  his  hand :  That  he  fhould  fee  cfthe  travel 
cf  his  foul  ^and  be  fatisfied;and  that  by  bhlnow* 
ledge  many  Jball  he  juftified.  In  this  verfe,  we 
have  a  fummary  recapitulation,  and  repetition 


354  .  ijaiav  «,> 

of  this  mutual  bargain  ;  only  t  is  propofed  in 
a  different  method  :  for  beforet,  what  was  re- 
quired, and  undertaken  by  the  Mediator,  was 
firft  iet  down,  and  then  the  promifes  made  to 
him  were  next  fet  down;  here  the  method  is  al- 
tered, and  the  promifes  made  to  the  Mediator 
are  firft  fet  down,  and  the  conditions  required 
of  him  laft  fet  down  ;  it's  like,  to  fhew  the  one- 
nefs  of  the  covenant,  and  the  mutualnefs  of  the 
terms  of  it;  and  that  though,  as  to  our  con- 
ceiving, and  up-taking  of  it,  there  be  fomething 
firft,  and  fomething  laft,yet  with  God  there  is  no 
iuch  thing,  but  it  is  one  prefent  a<ft:  The  pro- 
mifes made  to  the  Mediator  are  two  expreflions, 
with  an  inference  in  the  word  Therefore,  knit- 
ting this  to  what  went  before,  J  will  divide  him 
a  portion  with  the great ,  and  he  jhall  divide  the 
(foil  with  the  ftrong.  In  fliort,  the  fimilitudes 
hre  ufed,  are  taken  from  conquerors,  and  vi- 
gors, who  having  been  in  a  war  and  fight,  and 
having  defeat  and  routed  all  their  eneinies,and 
put  them  off  the  field,  have  a  notable  out-gate, 
victory,  and  triumph,  and  a  great  fpoil,  as  the 
fruit  of  war  ;  and  {o  the  meaning  is,  that  the 
Mediator,  by  his  undertaking  to  fatisfj^for  the 
ele&,  fhould  have  a  great  fight  and  'combat 
with  many  enemies,  but  he  fhould  lofe  nothing 
by  it,  he  fhould  have  a  notable  outgate,  an  excel- 
lent vi&ory,  and  glorious  triumph,  great  glory 
and  fpoil ;  fo  that  there  was  never  war  like  his, 
nor  enemies  like  thefe  that  he  had  to  encounter 
with  ;  fo  there  fhouM  never  be  fuch  vi&ory,  tri- 
umph and  fpoil,  as  our  Lord  Jefus  fhould  have. 
The  word  portion  is  not  in  the  original,  but  well 
fupplied.  It  is  only,  /  will  divide  him  many,  as 
the  word  is  often  ufed,  and  be  Jhall  divide  the 
(poll  with  the  ftrong ;  that  is,  he  fhall,  in  divi- 
ding the  fpoil,  be  above  the  ftrongeft. 

The  words  infer,  and  take  in  thefe  Three.  I. 
A  great  defeat  of,  and  vi&ory  over  all  the  Medi- 
ator's enemics,the  devil, death,and  the  curfe  ;  he 
gets  a  great  vi&ory  over  them, and  gives  them  a 
great  defeat,  fo  that  they  are  quite  beat  off  the 
field,as  dividing  of  the  fpoil  imports,?/^/.  68.12. 
She  that  remained  at  home  divided  thefpoil^ni 
Ifa.  9.  3.  As  men  rejoice,  when  they  divide  the 
fpoil.  2.  The  great  number  of  captives,that  our 
Lord,in  his  vi&ory,andtriumph,takesand  brings 
off;  that  is,  he  gets  a  great  booty,  which  is  that 
fboken  of  in  the  words  before,^  bis  knowledge 
(ball  many  be  juftified-,  and  it's  that  which  is  ex- 
preft  in  that  Pfal.  68.  18 .  Thou  haft  afcended  on 
high,thou  haft  led  captivity  captive;  that  is,thefe 
that  were  formerly  captives  thou  haft  redeemed 
from  their  captivity,  and  led  them  captive  that 
carried  others  captive  j  as  the  people  of  God 


Ycric    iz« 


oerm.    04. 

pray,  If  ah  126.  4.     Turn  again  our  captivity. 
3.  It  takes  in  the  excellent  vi&ory,  the  great  tri- 
umph and  glory,  that  the  Mediator  fhould  have 
by  this  means;  He  is  exalted  above  every  name 
that  is  named>  that  at  the  name  of  Jefm  every 
knee  Jbould  bow,  of  things  in  heaven,  of  things 
in  earth,  and  of  things  under  the  earth.     For 
further  clearing  of  it,  we  fhall   recommend  to 
you  two  or  three  places,  in  which,  it's  like,  there 
is  an  allufion  to  this  ;  as  that,CW.  2.  14,1^.  Blot- 
ting out  the  hand-writing  of  ordinances  that  was 
againft  us,  and  contrary  to  us,  taking  it  out  of 
of  the  way,  and  nailing  it  to  bis  crofs,  tearing,  as 
it  were,  the  obligation  that  the  law  had  over 
theele<a,by  his  paying  of  their  debt :  And  having 
fp oiled  principalities  and  powers,  he  made  a  flew 
of  them  openly  triumphing  over  them  in  /V.There 
is  his  victory  and  triumph  :  He  combats  with, 
fubdues,  and  treads  under  foot,  all  his.  and  his 
peoples  enemies,  by  fatisfying  the  juftice  of  God 
for  the  ele&s  debt ;    and  fpoils  them  of  many 
fouls  that  were  led  captive  by  them,and  trium- 
phed openly  over  them,declaring  himfejf  to  have 
gotten  the  vi&ory  in  a  moft  majeftick  manner. 
A  2d  place  is,  Ph'th  2.  8,  9.  Being  found  in  fa- 
Jhion  as  a  man,  he  humbled  himfelf,  and  became 
obedient  unto  death,  even  the  death  of  the  crofs: 
wherefore  God  hath  highly  exalted  him,  and  gi- 
ven him  a  name  which  is  above  every  names 
that  at  the  name  ofjejus  every  knee  fhould  bowy 
of  things  in  heaven,  in  earth,  and  under  the 
earth,  and  that  every  tongue  (hall  confefs  that 
jfefus  Chrift  is  Lord,  to  the  glory  of  God  the  Fa- 
ther.    This  is  his  vi&ory,  triumph,  and  glory, 
fuch  as  none  in  heaven  or  earth  ever  had,or  fhall 
have  the  like.     A  ^d  place  is  that. Epb-2.  20,21, 
22.  He  raifed  him  from  the  dead,  and  fet  him 
at  his  own  right  band  in  the  heavenly  places,  far 
above  all  principality,  and  power,   and  mighty 
and  dominion,  and    every    name  that  is  na- 
med,   not  only  in  this  world,  but  alfo  in   that 
which  is  to  come  \  and  hath  put  all  things  under 
his  feet,  and  gave  him  to  be  Head  over  all  things 
to  the  Church  :  whether  they  be  devils,  or  good ' 
angels,  or  men,  faints  militant,  or  triumphant, 
he  is  above  them  all,  all  are  made  fubjeft  to  bim, 
and  he  is  the  Head  of  his  Church. 

The  expreflions  run  in  different  p^rfons.  The 
firft  is  in  the  firft  perfon,  /  will  divide  him  a 
portion  :  It's  a  promife  of  God  the  Father  to  the 
Mediator,  for  his  attaining  the  vi&ory  ;  as  it's 
faid,  Epb.  U  20.  God  raifed  him  from  the  dead. 
The  2d  expreflion  is  in  the  3d  perfon,  He< fhall 
divide  the  fpoil',  to  fhew  that  the  Mediator,God- 
Man*  .concurred  in  the  attaining  the  viftory  : 

There- 


Serm«  64.  Jfaiah  $3. 

Therefore,  Rom,  1.  4.  he  is  faid  /*  r«//e  £//»- 
/W/:  And  in  that  it's  faid,  /  will  divide,  and  he 
Jhail  divide  ;  it  is  to  hold  out  the  Mediator  his 
attaining  and  poffefTing  of  what  was  promifed, 
and  to  fhew  that  there  is  nothing  promifed  to 
the  Mediator,  but  actually  he  i3,  and  fhall  be 
put  in  the  full  poffefllon  of  it. 

The  laft  part  of  the  words  holds  out  the  con- 
ditions on  the  Mediator's  fide,  in  Four  exprefli- 
ons,  1.  Becaufe  he  hath  poured  out  his  foul  unto 
death\  that  isjbecaufe  he  willingly  condefcended 
to  die,he  yetted,  or  poured  out  his  foul  to  death. 
2.  He  was  numbredwith  tranfgreffors  ••  he  had 
a  reproached  and  lhameful  life,  and  a  reproach- 
ed and  curfed  death  ;  he  was  thought  the  wortl 
in  the  world/o  that  Barabbas  a  murderer  was 
compared  unto  bim.  It  alfo  points  out  the  re- 
fpe<ft  that  his  death  had  to  a  fatisfacKon  for  the 
fins  of  the  ele&  j  he  was  legally  numbred,  and 
counted  amongft  tranfgreffors,  tho'  he  was  no 
tranfgreffor.  3.  He  bare  the  fins  of  many,  which 
expones  the  former,  and  fays  this  much,  that 
not  only  he  fimply  died,  and  died  a  fhameful 
death,but  that  he  died  for  this  end,  to  bear,  and 
by  his  bearing  to  remove,  the  fins  of  the  eleft ; 
for  it  relates  to  the  many  that  in  former  words 
are  faid  to  be  juftified  by  his  knowledge  :  And  it 
cannot  be  but  thefe  many  fhall  be  juftified,  be- 
caufe he  did  bear  their  fins,as  to  the  punifhment, 
and  curfe  due  to  them  ;  and  whofefoever  fins  are 
born  by  Chrift,  thefe  are  and  fhall  be  juftified  : 
and  therefore  he  muft  be  vi&orious,  and  have  a 
glorious  triumph  and  outgate,  becaufe  he  lays 
down  his  life  for  his  his  fheep,  as  it  is  John.  10. 
1 7.  Therefore  doth  my  Father  love  me,  becaufe  I 
lay  down  my  life,  and  take  it  up  again  :  And 
by  the  way  it  is  a  ftrange  thing,  that  the  only 
begotten  Son  of  God  fhould  be  loved  on  this 
account,  accepted,  and  glorified  in  this  work, 
even  becaufe  he  poured  out  his  foul  unto  death, 
out  of  zeal  to  his  Father's  glory,  in  profecuting 
the  work  of  Tinners  redemption..  4.  And  he 
made  intercejfton  for  the  tranfgreffors  :  which 
points  out  the  application  of  his  death,  and  the 
benefit  thereof  to  many,vthofe  fins  he  bare.  He 
died  to  take  their  fins  away,  and  interceeds  to 
have  his  purchafe  made  effe&ual ;  for  tho*  this 
be  applied  ufually  to  r;is  prayer  on  the  crofs, 
yet  that  is  but  one  particular  of  his  intercef- 
fion,  which  is  of  a  larger  extent  ;  and  therefore 
it's  noted  as  a  condition  required  of  the  Medi- 
ator, that  he  muft  not  only  die,  but  alfo  inter- 
ceed,  that  the  benefits  of  his  death  might  be 
made  forthcoming  for  them,  for  whom  he  died. 

Thus  ye  fee,  we  have  the  fum  of  God's  cove- 
nant here  :  As  if  the  Lord  were  propofing  tc  the 


Vcrfei2.  3f5 

Mediator;  Now,  Son,  if  the  wilt  pour  out  thy 
foul  unto  death,  and  thereby  brar  the  fins  of 
my  ele<a  people,  and  make  interceflion  for  them, 
thou  fhalt  lofe  nothing  by  it,  thou  fhalt  have 
a  notable  victory ,and  triumph,  and  a  great  fpoil. 
In  tiie  words  before,  the  Mediator  having  ac- 
cepted tke  terms  of  the  covenant,  and  perform- 
ed them,  though  not  actually  at  that  time,  but 
inthepurpofe  and  decree  of  God,  which  now 
are  a&ually  performed  ;  therefore  the  promifes 
are  turned  over,  in  a  concluded  covenant,  and 
in  an  abfolute  right  to  him. 

What  needs  further  explication,  we  fhall  en- 
deavour to  reach  it,  as  we  fpeak  to  the  obfervati- 
ons  ;  and  becaufe  the  words  for  the  moft  part 
yield  the  fame  doftrines  that  have  been  fpoken. 
to  before,  we  fnall  not  infift  in  them. 

ift>  Then,from  the  repetition,  $bferve  tn  ge- 
neral, That  the  nature  and  terms  of  the  cove- 
nant of  redemption,betwixt  God  and  the  Media- 
tor, is  st  profitable  doctrine,  and  ufeful  to  be  un- 
derftood,  and  believed  by  the  people  of  God  ; 
therefore  it  is  fo  clearly  propoted,  and  again  and 
again  repeated,  and  laid  before  their  eyes  ;  and 
fummed  and  repeated  in  this  verfe,  to  keep 
them  in  mind  of  it.  Thefe  that  know  the  cove- 
nant of  redemption^  that  wheich  hath  in  it  the 
fum  of  all  the  foundations  of  our  faith,  and  the 
ground  of  cur  accefs  to  God,  and  of  our  peace 
with  him ;  they  will  eafily  grant  that,  that 
"it's  very  recefTary  to  be  ftudied,  known  and 
believed  :  for,  Firft,  By  it  we  know  what  we 
may  expect  ftrom  God,  becaufe  what  we  are  to 
expect  is  promifed  to  Chrift  in  this  covenant, 
as  to  our  head  ;  this  portion  with  the  great  and. 
this  dividing  of  the  fpoil  with  the  ftrong  :  He 
hath  it  as  our  head.  2.  Becaufe  we  know  by 
this  covenant,  how  we  come  by  thefe  things 
promifed  ;  and  that  is,  by  pouring  out  of  his 
foul  unto  death  Rearing  of our  fins ,and  inter  ceed- 
*ngfor  u*  >  which  fuppofes,  and  includes  our 
betaking  of  our  felves  unto  him  by  faith.  3.  Be- 
caufe, by  this  covenant,  the  rich  and  free  grace 
of  God  hath  its  due  glory  :  for  there  is  nothing 
considered  here,  as  the  reafon  of  fetting  captives 
free,  but  Chrift's  paying  of  the  price  ;  it  comes 
freely  to  us,  as  a  gift  bellowed. 

2dly,  And  more  particularly,  obferve,  That 
though  our  Lord  Jefus  Chrift,  in  the  work  of 
finners  redemption,had  a  fore  combat  and  fight, 
yet  he  hath  a  glorious  outgate,  triumph  and 
victory ;  it  was  the  greateft,  foreft,  and  moft 
furious  onfet  and  affault  that  ever  was  heard  of, 
that  our  Lord  jefus  encountred  with  .'As  the  re- 
membrance and  confideration  of  what  hath  been 

fpo- 


3^6  ■  Ifaiah  ^3. 

fp6ken,d£l*iis'teM*<»  in  an  ■agsnyfS  fw  eating  drops 
ifbhcd^fms  praying,  that  if  it  were  peflible \that 
cup  might  depart  from  bittr^of  his  cry\ng,MyGod> 
myGcd^why  baft  thou  for faken  me  ?  &c.  will  mod 
convincingly  make  out,  the  juftice  of  God  pur- 
iuing  him  for  all  the  guilt  of  the  ele&,  principa- 
lities and  powers  being  in  his  tops  ;  the  devil, 
the  prince  of  this  world,  having  all  his  inftru- 
ments  yoked,  and  at  work/ome  to  nod  the  head, 
fome  to  mock  and  fcourge  him,  E5V.  yet  he  did 
abide  it  all  out  \  he  gave  his  ba-ck  to  the  fmi- 
tersy  and  bis  cheeks  to  them  that  pulled  off  the 
hair,  and  bid  net  his  face  from  Jhame  and  fpit- 
ting  ;  and  had  a  moft  glorious  vi&ory,  and  tri- 
umph overall.  What  wefaid  in  exponing  of  the 
words,clears  it  fomewhat,and  that  word,  John 
12.13.  Nov  is  the  judgment  of  this  world^now 
Jhdll  the  prince  of  this  world  be  caflout ;  to  point 
out  his  vi&ory  over  the  world,  and  the  devil: 
and  that  word,  CcL  2.  14,  15.  He  fpoiled  pri- 
tipalities  and  powers  \  he  unclothed  them, 
and  left  not  (as  we  ufe  to  fpeak)  a  whole  rag 
on  them  *,  he  by  a  ftrong  hand  pulled  all  the  e- 
le&  from  them,  and  left  none  of  them  in  their 
pofTeflion  ;  he  brake  open  the  prifon  doors,  and 
let  them  all  at  liberty.  This  was  indeed  a  great 
vi&ory ;  he  alfo  hath  a  great  fpoil  of  many  cap- 
tives,and  great  glory,being  exalted  in  our  na- 
ture,^ the  right  band  of  the  Majzfty  on  higb^ba- 
ving  a  name  above  every  namejhat  at  the  name 
cf  Jefus  every  knee  might  bow:  and  that  parTage, 
Eph.  1.20,2 1.  is  to  the  fame  purpofe,  he  bath  put 
all  thing's  under  his  feet ,&c.  If  weltok  to  reafon, 
*h  cannot  be  other  ways.  I.  If  we  confider  what 
our  Lord  Jefus  was  in  his  perfon,  being  the  Son 
of  God,  he  cannot  but  be  glorious,  John  17.  5. 
he  pray  s,Fatber,ghrify  me  with  that  glory  which 
I  had  with  thee  before  world  was.  Tho',  by  be- 
ing man,  he  became  of  no  reputation,and  a  vail 
was  drawn  over  the  declarative  glory  of  the 
God-head  in  his  perfon  for  a  time,  yet  he  re- 
mained ilill  the  Son  of  God,  and  glorious  in 
himfelf ;  and  it  cannot  be  but  he,  that  is  God, 
mull  be  g^rious  in  his  exaltation,  when  that 
vai!  that  obfeured  his  glory  is  taken  away.  2. 
His  office,  as  Mediator,  and  Head  of  the  elect, 
proves  it.  He,  that  was  appointed  Head  over  all 
things  to  the  Church,could  not  but  be  great  and 
glorious ;  and  therefore,  when  that  of  Pfal.  10. 
10.  is  cited  by  the  apoftle,  Acls  2.  24.  and  13. 
35.  it's  laid,  that  it  was  impoffible  that  death 
could  keep  him.  3.  It  will  be  clear,ifwe  confider 
the  work  it  felf  wherewith  he  was  intruded ;  it 
being  a  work  that  was  Co  well  liked  ofjandappro- 
ven  by  God, he  could  not  but  have  a  glorious  vi- 
ctory and  outgatej  therefore  fays  he3  John  io. 


Verfe  12.  Serm.  6*4. 

My  Father  loveth  me,  becaufe  I  lay  down  n* 
life  for  my  Jheep.  \n&  Phil.  2.8.  it'sfaid,  Be- 
caufe be  bumbled  bimfelf  and  became  obedient 
unto  death,  therefore  God  bath  highly  exalted 
bim.  It  was  the  contra  A  betwixt  God  and  the 
Mediator,  thafhe  fhould  fir  ft  become  low,  and 
then  be  exalted  ;  and  therefore  he  behoved  to 
be  exalted,and  made  very  glorious. 

Ufe  1.  Learn,  not  to  undervalue,  nor  to  vail 
and  obfeure  the  glory  of  the  Mediator,  from  the 
confideration  of  his  fufFerings  ;  for  tho'  he  was 
low,  yet  he  is  now  exalted ;  he  had  a  moft  noble, 
excellent  and  glorious  victory  and  triumph  over 
all  his  enemies.  There  are  none  of  us  all,  but 
fhall  at  the  day  of  judgment,  when  he  will  be 
feen  to  be  Judge  of  quick  and  dead,  (which  is  a 
part  of  his  triumph)  having  fo  many  redeemed 
flaves  (to  fpeak  fo)  at  his  back,  having  a  confir- 
mation of  this  truth  in  our  bofom.  And  indeed 
it  is  no  little  part  of  religion,  to  get  this  point 
deeply  imprefled  on  our  hearts,  That  our  Lord 
Jefus,  who  was  once  low,  is  now  exalted  to  fuch 
glory  :  look  to  it,  and  we  will  find  a  great  part 
of  our  deadnefs  and  unfoundnefs  here,  that  his 
greatnefs  bulks  not  fuitably  in  our  eye ;  alas  ! 
we  do  very  much  undervalue  him  :  but  his  hu- 
miliation being  for  us,  it  fhould  not  make  us 
think  the  lefs  of  him,  nor  make  us  leflfen  the 
high  efteem  we  fhould  have  of  him,  but  fhould 
in  reafon  make  us  think  the  more  of  him,  and 
put  the  greater  price  on  him. 

Ufe  2.  It  is  a  moft  comfortable  doftrine,  in 
reference  to  all  ups  and  downs  of  the  time,  and 
to  all  the  ft  raits  that  his  Church  and  people  can 
be  put  to;  it  cannot  be  ill  with  Chrift,  and  it 
fhall  not  be  ill  with  them  :  He  may  have  con- 
tefts*  but  he  fhall  get,  yea,  he  hath  gotten  the 
victory ;  he  once  died,  to  die  no  more :  all  that 
he  hath  now  to  do,  is,  to  make  application  of 
his  purchafed  redemption,  and  to  divide  the 
fpoil ;  to  notice  (which  he  doth  moft  narrowly) 
what  of  his  purchafe  is  yet  in  the  devil's  pof- 
feflion,  and  to  refcue  and  fet  it  free.  He  hath 
gotten  the  pofTeflion  of  the  kingdom,  and  it 
muft,  and  it  fhall  go  well,  let  the  world  rage, 
and  let  the  fea  roar,  and  the  floods  lift  up  their 
voice,  and  the  mountains  be  caft  in  the  fea. 
Whatever  confiifions  and  overturnings  come,  or 
whatever  troubles  be,  our  Lord  Jefus  hath  got- 
ten the  victory,  and  is  dividing  the  fpoil :  He 
will  take  no  other  divifion,  than  what  Jehovah 
hath  made,  and  carved  out  to  him  ;  it  will  not 
be  what  devils  or  men,  what  great  men.  kings, 
princes,  parliaments,  potentates,  armies,  £5V. 
are  pleafed  to  give,  or  allow  to  him  j  but  he 

mud 


5erm.  64.  Ifaiab  *>%• 

muft  needs  have  the  portion  promifed  him  with 
tbegreat,  and  tbe  fpoil  with  theftrong\  he  fhall 
certainly  get  that,  and  none  lhall  be  able  to  be- 
reave him,  or  take  a  bit  of  it  from  him;  yea, 
none  fhall  poflefs  a  foot-broad  of  ground  bellow- 
ed on*him  and  his  followers :  He  lhall  have  a 
Church  and  ordinances  difpenfed  therein,  where 
he  intends  it,  a»d  fouls  lhall  be  gathered  to  him 
from  all  quarters,  as  they  were  given  to  him  ; 
and  maugre  all  the  malice  and  proud  oppofi- 
tion  of  devils  and  men,  all  that  the  tather 
hath  given  to  him  fhall  come  to  him,  without 
all  p^radventure,  or  poffibility  of  mifgiving  ; 
they  fhall  not,  by  all  their  oppofition  and  per- 
secution, be  able  to  keep  any  one  of  the  gifted 
ones  from  coming  to  him,  in  the  feafon  a- 
greed  on  betwixt  Jehovah  and  him.  And,  idly, 
It's  comfortable  to  God's  people,  as  to  their 
own  particular  cafe  ;  corruption  is  a  ftrong  and 
formidable  enemy ;  the  devil  is  a  reftlefs  ene-. 
my,  and  goeth  roundabout,  like  a  roaring  lion, 
Peeking  whom  be  may  devour  ;  the  world  is  a 
deceitful,  enfnaring  enemy,  and  doth  often,  in 
a  manner,  even  overwhelm  them  :  But  our  Lord 
Jcfus  hath  the  vi&ory,  and  parting  of  the  ftaiks, 
(to  fay  So)  or  the  dividing  of  the  fpoil ;  thefe  that 
remainat  home,  the  feckleffcft  boy  or  girl,  lad 
or  lafs,  fhall  divide  the  fpoil.  This  is  it  that 
Job  comforts  himfelf  with,  Chap.  19.  lbiow  that 
my  Redeemer  liveth,  and  that  he  jhaflftand  at 
the  latter  day  upon  the  earth,  to  wit,  as  fole  and 
abfolute  Conqueror,  the  vi&ory  being  intirely 
on  his  fide  ;  with  theje  eyes  Jball  1  fee  him,  and 
no  other  for  me,  thcugb  worms  deflroy  this  body. 
Believers,  O  Believers  !  there  is  a  good  day 
coming;  he  hath  gotten  the  vi&ory,  and  fo  fhall 
ye;  the  God  of  peace  JhaUbruife  Satan  under  your 
feetjbortly  :  and  whatever  wrongs  ye  fuflfer,  and 
whatever  ftraits  ye  be  under  now,  while  the 
wicked  are  in  prosperity,  there  will  be  a  new 
decifion,  yea,  a  new  divifion  ere  long  ;  all  fhall 
be  matched  from  wicked  men,  but  your  cup 
fhall  run  over;  there  fhall  be  no  more  lighting, 
no  more  parties  to  give  you  battle,  or  to  op- 
pofe  you,  when  he  fhall  have  beaten  all  ene- 
mies off  the  iield  :  It  will  be  a  poor  and  forry 
portion  that  many  will  get  in  that  day,  who 
did  not  lippen  and  truft  to  Chrifl's  fpoil,  when 
ye  believers  fhall  be  fharers  with  him  in  it. 

Ufe  ^d.  This  fays,  that  it  is  both  hard  and 
fad  to  top  with  Cbrift,  and  to  be  found  in  op- 
pofition to  him  :  I  fpeak  not  fo  much  of  publick 
contefts,  fuch  as  Pilate,  Hercd,  the  Scribes  and 
Vharifees  had  with  him,  and  which  many  great 
ones  of  the  earth  ftill  keep  up  againft  him,  who 
'will  find  the  fmart  of  their  oppofition  ere  long  ; 


357 
his  ordi- 


Verfe  12. 

but  of  all  that  contend  with  him 
nances,  and  who  lay,  by  their  pra&ice  at  lead, 
Let  us  break  his  bands  afunder,  and  cafl 
away  his  cords  from  usyas  it  is,  Pfal.  2.  And  we 
will  not  have  this  Man  to  reign  over  us,  as  it  is, 
Luke  19.  He  will  fay,  Bring  out  thefe  mine  c- 
nemies,  and  flay  thent  before  me :  Beloved 
hearers,  this  day  is  coming,  when  all  of  us  will 
(land  before  him,  and  fhall  fee  him  divide  the 
fpoil ;  and  wo,  wo  will  be  to  that  perfon  that  day, 
that  would  not  fubmit  to  his  government:  O 
what  a  dreadful  thing  will  it  be  to  be  flain  be- 
fore the  Mediator,  to  have  the  Prince  of  life 
taking  holy  pleafure  in  thy  death,  becaufe  thou 
fided  with  the  devil,  and  the  lufts  of  thine  own 
heart,  becaufe  thou  refilled  and  quenched  his 
Spirit,  and  barracaded  the  way  of  his  accefs  to 
thee,  and  would  not  let  him  in,  to  reign  in  thy 
heart,  nor  yield  thy  felf  as  a  fubjeel:  to  him  ! 
But  it  fhall  be  well,  unfpeakably  well  with 
Chrift,  and  all  that  are  his,  in  that  day.  He 
and  they  fhall  triumph  moil  glorioufly  ;  the 
fplendor,  fpiritual  ftate,  ^and  majefty  of  thattrU 
umph,  fliall  infinitely  tranlcend  all  that  hath 
been  looked  at  with  wonder,  in  the  moft  glori-  • 
ous  triumphs  of  the  greatefl  emperors,,  kings, 
or  captain-generals    in  the  world. 

idly,  Conflderwhat  this  fpoil  is,  even  to  fee 
bis  feed,  and  to  .  juflify  many,  and  to  get  them 
brought  in  to  him,  and  made  partakers  of  his 
grace  and  glory.  Obferve,  That  it  is  a  Part  of 
Chrift"  s  viftory,  triumph  and  glory,  to  get  the  de- 
vil defeat  in,  and  dung  out  of  fouls,  and  to  get 
-them  converted,  jttftified  and  faved  through  bis 
blood.  When  he  is  triumphing  over  enemies, 
as  it  is,  Col.  2.  14, 15.  wbat'is  he  doing  ?  He  is 
even  tearing  the  bond  that  was  above  the  elects 
head,  and  blotting  out  their  debt;  in  that  he 
triumphs  moft  glorioufly :  fo,  Pfal.  68.  Thou  haft 
afcended  on  high,  thou  baft  led  captivity  captive  ; 
there  is  his  triumph  and  fpoil,  even  a  company 
of  poor  Haves  redeemed  by  him  ;  Tbe  weapons, 
O.ysthe  Apoftle,  of  cur  warfare  are  tut  carnal, 
but  fpiritual,  and  mighty  through  God,  to  ihc 
bringing  down  of  ftrong  holds \  and  leading  every 
thought  and  imagination  lifted  up  againft  God. 
captive  unto  tbe  obedience  of  Cbrift ;  there  is 
Chrifl's  victory  and  triumph;Whatare  the  ftrong 
holds  that  he  batters,  ftorms  and  takes  in  '(  He 
makes  fome  proud  hearts  to  ftoop  and  yield  to 
him,  and  carries  fome,  that  were  rebels  to  him, 
captive  to  his  obedience  :  O  happy  captivity  ! 
It  is  not  meant  in  relpeft  of  thraldom  and  bon- 
dage, but  in  refpeft  of  vomnt  :ry  iubje&ion  to 
him.  This  is  a  moft  noble,  notable,  and  lovely 
A  a*  ^  Yiftory 


3^8  IfaUb  53. 

ri&ory  and  triumph,  and  a  glorious  day  indeed, 
which  is  ours,  as  well  as  his,  it  being  the  redeem- 
ing of  poor  captive  finners,  and  bringing  in  of 
many  followers  to  the  Lamb;  and  therefore,  z/.u. 
it's  called  Satisfadion  for  the  travel  of  bis  foul, 
and  the  )uftlfying  cf many  ;  that  is  the  fpoil  and 
theprey.  v.  10  it's  called  The  f  lea  fur  e  of  the 
JLcrd ;  and,  in  this  verfe,  His  portion  and  fpoil. 
What  doth  our  bleffed  Lord  Jefus  take  to  him- 
ielf  ?  What  doth  this  David  claim  or  take  to  him 
as  his  fpoiljwho  is  alone  theMonarch  of  this  great 
univerie  ?  It's  a  number  of  poor  finners,  Come  to 
me,  fays  he,  ye  bleffed  of  my  Father,  inherit  the 
kingdom  prepared  fr you  :  He  hath  no  more,  he 
leeks  no  more,  but  fo  many  fouls  as  he  minded  to 
do  good  to  ;  if  ben  the  Lord  divided  the  nations, 
as  it  is,  Pfal.  139."  He  chofe  Jacob  for  his  pcrtir 
en.  If  we  consider  a  little  more  particularly,  we 
Will  £nd  the  juftification  and  lalvation  of  finners 
to  be  our  Lord  Jefus  his  victory,  triumph  and 
fpoily  becaufe  herein  he  is  victorious,  and  tri- 
umphs, and  gets  the  glory  of  his  obedience,  faith- 
fulnefs,  grace,  power  and  love;  the  glory  of  the 
Mediator  fin nes  manifeftly  and  confpicuoufly  in 
a&.  thefe  here..  i.The  glory  of  his  cbedience, 
when- he  hath  it  to  fay,  as  it  is,  John  i3.  9.  Of 
aft  that  thou  haft  given  me,  J  have  loft  none  :  He 
&ets  fo  many  fouls  committed  to  him  of  the  Fa* 
tfier  to- redeem ;  and  when  he  hath  done,  and 
performed  the  work,  and  brought. them  in,  he 
hath  the  glory  of  his  obedience,  to  his  Father, 
who  faith  to  him,  Thou  art  my  beloved  Son,  in 
Vfbom  I  am  voell  pleafed.  2.  The  glory  of  his 
faishfulnefs  ;  according  as  he  did  engage-  and 
undertake  to  Jebovah,he  hath  keeped  his  word  : 
and  there  is  a  necefMty  lying  on  him,  that  it 
Should  be  fo,  that  of  all  committed  to  him,  he 
fliould  lofe  none,  but  prefent  them  without  fpot 
or.  wrinkle,  or  any  fuch  thing  ;  therefore  he  is 
called  the  faithful  Shepherd,  becaufe  he  lofes 
none  of  the  iheep  that  are  given  him.  3.  The 
glory  ok  grace,  and  infinite  love  ;  the  mo  that 
are  faved,  the  more  grace  and  love  fhines  forth  in 
paying  their  debt  and  ranfom,  and  in  bringing 
then*  in  to  be  partakers  of  his  love  \  therefore, 
John  1 7.  he  fays,  That  the  love  wherewith  thou 
baft  loved  me  may  be  in  them,  and  I  in  them  j 
he  would  have  the  love  communicated  by  the  Fa- 
irer to  bim,.  to  be  in  them,  that  it  m^y  be 
J^nown  that  he  hath  loved  them,  as  the  Father 
hath  loved  him  .'  there  cannot .  be  fuch  a  proof 
3&!  demonftration  of  love  as  this;  it  is  e- 
Yidenced  in  his  exaltation  as  their  Head,  and 
in.. -theft  .being,  brought  where  he  is.  4.  The 
glory  of  power  fhineu  fort!*  here,  that  trains 
gjfafey$pj  and.  sxiiunpha.  oyer   all  diiEcuJ?.. 


Vcrfc  i2«  Serin.  64. 

ties,  that  are  in  the  way  offaving  ele&  finners  : 
"And,  O  what  difficulties  there  are  in  the  way 
of  faving  finners  /  he  having  the  devil  and  the 
world  without,  and  a  deceitful  hqart  and  a 
fickle  humour  within  themfelves  to  encounter 
with,  fo  many  fins  to  mortify,  and  fnares  to  lead 
through;  yet  none  plucks  his  fheep  out  of  m> 
hand  :  therefore,  1  Pet.  1.  they  are.  laid  to  be 
ieeped  by  the  power  of  God,  through  faith  unto 
falvatun.  In  a  wrord,  as  it  was  the  manner  of 
old,  for  conquerors  to  ride  in  triumph,  and  all 
their  prifonets  led  before  or  after  them,  at  their 
b^ck  ;  fo  our  Lord,  for  manifefting  the  glory  of 
his  grace,  faithfulnefs  and  power,  brings  fomany 
finners  through  to  glory,  and  hath  a  greater  train, 
than  ever  any  conqueror  had  ;  and  he  counts'  it 
his  glory  and  triumph  to  get  many  loft  fouls  fa- 
ved, John  17.  Thine  they  were,  and  tbougaveft 
them  me,  and  I  am  gUrified  in  them  ;  How  is 
that?  I  have  given  them  thy  word,  and  they 
'  have  received  it ;  he  counts  himfelfglorified  in 
finners  fubmitting  to  him,  in  their  believing 
on  him,  and  in  their  taking  pardon  from  him* 
Now,  let  me  fay,  that  if  we  were  wailing  and 
making  choice  ofaVcttrine,  to  warm  the  heart 
of  a  fenfible  finner,  to  fhame  unbelief  out  of  the 
world,  and  to  give  impregnable  ground  to. 
hazard  on  Chrirt,  here  it  is,  that  our  Lord  Je- 
fus ^pjaceth  his  vi&ory,  glory,  triumph  and 
fpoil  in  this,  even  in  doing  good  to  finners,  and 
in  having  finners  getting  good  of  him  ;  it's  his- 
portion,  when  (to  fay  fo)  the  world  is  dealt,  that 
that  he  gets  a  number  of  loft  finners  tojave  as 
his  fhare  ;  and  though  he  be  the  Heir  of  all 
things,  and  the  Firft-born,  yet  he  loves  that  bet- 
ter than  a  thoufand  kingdoms ;  when  he  hath 
his  fpoil  and  prey  at  the  taking,  this  is  it,  and 
he  choofeth  no  other  :  O  finners !  do  ye  think 
this  little  ?  or  do  ye  think  little  of  this  ?  Had 
he  placed  his  glory,  in  crufhing  under  foot  all 
the  prifoners  of  the  earth,  or  in  bringing  the 
world  to  nothing,  who  could  have  faid,  What 
doeft  thou  ?  But  when  he  placeth  his  .glory  and 
triumph  in  this,  to  overcome  the  devil,  to  caft 
him  out  of  fouls,  to  relieve  poor  finners,  and  ta  | 
bring  them  in  to  acknowledge  him  as  the  Au-  \ 
tbor  of  eternal  Jalvation,  and  as  the  Author  and 
linifotr  cf  their  faith  ;  if  ye  would  have  fome- 
thing  to  wonder  at,  is  it  not  here  ?  He  will 
burnthe  w;orld  into  afhes,  and  leave  it,  and.will 
caft  many  kings  and  great  men  into  hell ;  and  yet 
he  gathers  poor  ele&  finners  out  of  that  burnt 
heap,  as  it  were,'  as  the  thing,  he  hath  defigned 
for  his  fpoil  :  he  hath  no  more,  and  he  fecks  no 
more,  (asl  faid)  and  yet  he  gets  no  gain  of  thele 
poor  ftrners  for  all  this* .  L  And 


Scrm.  6<f.  Jfatab  ft. 

And  therefore,as  the  firft  Ufe  ofit,  Wonder  at 
this.  VMllit  not  be  a  glorious  day,  when  Chrift 
is  crowned,  and  hath  all  redeemed  finners  at  his 
back,  with  harps  in  their  hands,  finging,  Salva- 
tion, glory  and  power  to  the  Lamb  ?  O  !  won- 
der, that  there  is  not  only  a  Saviour,  and  life 
and  falvation  to  be  had  through  him,  but  that  it's 
fuch  a  falvation,  as  is  wonderful  in  this  refpeet, 
that  he  counts  it  his  glojy  and  triumph  to  hare 
many  finners  fa ved,  when  he  might  have  glorified 
himielf  in  lending  us  all  to  hell:  May  we  not  won- 
der at  this  r  and  yet  we  ought  to  believe  it,  and 
the  little  faith  of  it  makes  it  to  be  io  little  won- 
dered at.  Ah  '  finners  for  the  mod  part  believe 
not  that  Chrift  thinks  io  much  of  the  faving  of 
finners  ;  and  thereiore  they  wonder  not  at  ity 
are  not  fuitably  affected  and  taken  up  with  it. 

Ufe  id.  There  is  here  afweet  and  folid  ground 
far  quieting  and  fettling  the  faith  of  fenfible  fin- 
ners, who  would  have  footing  to  their  faith. 
Chrift  counts  it  his  glory  and  triumph  to  fave 
fuch  as  ye  are  \  and  if  ye  periih  that  would  fain 
be  at  Chrift,  and  his  righteoufnefs  for  life* 
Chrift  fhall  want  his  glory  and  triumph :  And 
may  not  that  ferve  and  fatisfy  you,  that  your 
falvation  U  Ms  glory  and  triumph,  which  he 
will  not  come  fhort  of?  TheFather  hath  here  pro- 
fited it,  and  he  fhall  not,  he  cannot  want  it  ; 
finners  he  mult  have,  and  fhall  have  to  be  faved, 
becaule  his  victory,  triumph  and  fpoil  depend 
on  it:  A  wonderful  condefcenfion  of  grace  (which 
is  not  eafily  believed)  that  all  thele  are  linked 
and  coupled  together,  and  through-other,  as  it 
were,  finners  falvation,  ChrilVs  victory,  tri- 
ump  and  fpoil,  and  God's  glory  in  his  grace, 
love,  faithfulnefs  anoSpower  !  Ye  refle&  no  doubt 
on  God's  faithfuintfs,  who  fufpect  and  are  jea- 
lous of  your  falvation,  if  indeed  ye  do,  by  faith, 
betake  your  felves  to  Jefus  Chrift. 

UJe  ^d.  Doth  Chrift  think  fo  much  of  the  fal- 
vation of  finners,that  he  counts  it  his  victory  and 
triumph,  his  portion  and  fpoil  ?  Then,  i.  All 
that  give  not  Chrift  their  fouls  to  be  faved,  do 
what  they  can  to  leffen  ChrilVs  portion,   and  to 


Verfe  12*  •     3  $9 

Chrift  fervice  that  is  moil  acceptable  to  him, 
give  him  your  fouls  to  be  faved  by  him,  fru- 
ftrate  not  his  grace,  lay  your  fins  on  him,  and 
look  for  falvation  through  him  in  his  own  way  : 
He  came  to  fight  with  principalities  and  pow- 
ers, and  to  vanquifh  them,  and  by  the  ftrong 
hand,  to  refcue  louls  from  them  ;  and  ftep  ye  to 
at  his  back^for  that  is  his  fatisfa&ion,  his  por- 
tion  and  fpoil.  We  wot  well  there  is  here  a  ftrong 
and  effectual  motive  to  perfwade  to  faith  inChrift, 
and  a  ftronger  and  more  effectual  cannot  be 
thought  upon  :  It  will  be.Chrift's  triumph  to  pull 
you  out  of  the  claws  of  the  devil  ;  and  if  he  do  it 
not,  ye  on  the  matter  allow  the  devil  fome  way 
to  get  the  victory  over  Chrift,  which  is  yet  inv 
poffible,  -but  the#devil  will  certainly  have  victory 
over  you,  to  whom  ye  will  be  flaves  and  drudges 
for  ever.  There  is  alfo  here  ground  of  great  ter- 
ror and  dreadful  warning  to  fuch  as  yield  not  to 
Chrift,  becaufe  they  do  what  they  can  to  impede 
his  victory,  when  he  comes  by  his  ordinances, 
to  turn  them  from  darknefs  to  light,  and  frdm 
the  forcer  of  Satan  to  God,  they  thwart  with  him  ; 
the  day  is  coming,  when  this  doctrine  will  be 
comfortable  to  fome,  and  terrible  to  others,  when 
there  fhall  be  none  of  us,  but  we  fhall  fee  it  con- 
firmed with  our  eyes,  when  he  (as  a  man  forting 
and  fharing  his  fpoil  after  the  victory)  fhall 
fay  to  thefe  on  his  right  hand,  Cc me>  ye  ilejjed 
of  my  Father ,  inherit  the  kingdom  prepared  for 
you  *,  and  to  others,  Depart  from  me.ye  curfedjn- 
to  everlaftingfire,  prepared  for  the  devil  and  hk 
angels  \  even  as  if  a  conqueror  fhould  take  fome 
prifoners,  and  make  them  fons  and  heirs,  and  fet 
them  upon  thrones,  and  fhould  caft  others  into 
perpetual  prifon,  who  loved  not  liberty  t  And 
indeed  it  will  be  a  fearful  prifon  to  be  in  hell, 
with  the  devil  a«d  his  angels*  Either  we  will  be 
part  of  ChrilVs  portion  and  fpoil  in  that  day,  or 
he  will  refufe,  difown  and  reject  us,  leaving  us  t« 
be  an  everlafting  prey  to  the  devil ;  happy  they 
whom  he  chooietb,  and  wo  to  them  eternally 
whom  he  calls  as  refufe  ware:  God  give  us 
wifdom  to  lay  thefe  things  to  heart. 


fruftrate  him  of  his  glory.     2.  Jf  ye  would  do 

SERMON    LXV. 

I&iah  liii.  12.  Therefore  will  I  divide  him  a  portion  with  the  great,  and  hejhall  divide  the  fpoil  toith 
the  ftrong,  becaufe  be  bath  poured  cut  bis  foul  unto  death  \  and  be  v>as  numbred  with  the  tranf- 
^grejjors,  and  he  bare  the  fins  of  many,  and  made  interaejfion  for  the  tranfgrejfors. 
*TJT  His  covenant  of  redemption  is  a  great  bar-      read  doth  contain   the  fum  of  that  which  War  a- 


gain,  there  was  never  fuch  parties  as  the 
Lord  Jehovah,  and  the  Mediator  ;  and  we  may 
fay,  there  w?s  never  fuch  conditions  and  articles 
in  any  bargain,  as  are  in  this.    The  verfe  now 


greed  upon  betwixt  thefe  Parties  ;  the  promifes 

upon  Jehovah's  fide,  made  to  the  Mediator,  and 

what  he  fhall  have,  on  his  accepting  ©f  tfce  offer, 

Aaa  2  and 


l6o  ffaiah  $3. 

and  performing  of  the  condition  required  of 
him  ;  and  what  are  the  terms  propoted  to  the 
Mediator,  and  the  conditions  which  he  is  to 
perform,  or  rather  hath  performed. 

I.  There  are  two  things  promifed  to  the 
Mediator,  /  will  divide  him  a  portion  with  the 
great ■,  a  fair  and  large  victory,  and  a  good  and 
glorions  out-gate  ;  and  He  pall  divide  (be  fpoil 
with  the  ftrong  :  As  thefe  that  are  conquerors 
and  vigors  ufe  to  ihare  moft  largely  and  deeply 
in  the  fpoil,  lb  our  Lord  Jefus  ihall  have  a  rich 
ipoil,  a  large  booty,  many  redeemed  fouls, 
a  bride  whom  he  fhall  prefent  blamelefs  to 
the  Father  ;  thefe  are  the  fpoil,  the  jewels  that 
he  frghts  for,  and- the  prey  he  choofeth  :  When 
the  world  is  burnt,  arid  the  reft  are  fent  to  hell, 
he  gathers  out  fo  many  for  himfelf.  2.  The 
conditions  on  the  Mediator's  fide  are  four,  he 
comes  to  this  victory  and  triumph,  becaufe  He 
hath  poured  out  bis  foul  unto  deaths  becaufe  He 
was  roas  numbred  with  tranfgreffors,  becaufe 
He  bare  the  fins  of  many,  and  becaufe  He  made 
inter  ceffv.n  for  tranfgrejjors,  therefore  fhall  he 
be  fure  of  all  this. 

Although  there  be  no  exprefs  name  of  a  cove- 
nant here,  yet  ye  fee  the  thing;  becaufe  as  in 
covenants  among  ft  men  there  are  two  parties,and 
their  engagements  are  mutual,  and  the  perform- 
ance of  thefe  engagements  in  the  one  depends  on 
the  performance  of  them  in  the  other  ;  fo  is  it 
here,  1.  The  Parties  are  Jehov'ah,  and  the  Me- 
diator. 2.  There  are  two  things  promifed  to  the 
Mediator  ;  a  glorious  victory,  and  a  rich  fpoil, 
the  juftifying  of  many.  3.  The  conditions  on 
the  Mediator's  fide,  on  which  the  performance  of 
the  promifes  depends  ;  he  condefzends  to  disband 
to  die  willingly,  to  be  numbred  with  tranfgref- 
fors, to  bear  their  fins,  and  to  make  intercef- 
flonfor  them;  this  Jehovah  condefcends  to  ac- 
cept of;  and  upon  this,  many^ to  wit,  all  e!e& 
.iinners,  are  juftified  through  faith  on  him,  as  it  is 
'verfe  1 1 . 

I.  From  the  promife  made  to  Chrift  (where 
theperfon  is  changed)  /  will  divide  him  a  por- 
tion with  the  great,  and  he  pall  divide  the 
fpoil  with  the  flroTtg,  I  will  grant  him  fuch  a 
thing,  and  he  fhall  obtain  it,  take  this  general 
*bjervati.n,zs  the  rea!oh  of  it ;  c  That  all  tliepro- 

*  mifes  made  by  Jehovah  to  theMediator  are  cer- 

*  tain:and  fhall  actually  be  be  performed.  '  I  will 
grant  this  to  him,  and  he  fhall  get  it.  The  con- 
nexion doth  alfo  confirm  it;  Becaufe  be  hath 
poured  cut  his  foul  unto  death  :  So,  P/al.  89.  34, 
3<5.  Once  I  fware  by  my  holinefs,  that  1  will  net 
He  unto  David ;  my  covenant  will  I  not  breaks 
n$r  alter  the  tbfog-tbat  is  &°nt  out  of  my  lips : 


Verfe  12.        ;  Serm.  65. 

And  indeed  it  cannot  but  be   Co,  if  we  conflder 
either  the  Perfon  that  makes  the  promife,  he  is 
God*  unchangeable  in  himfelfi  ablolutely  faith- 
ful, and  cannot  deny-  himfelf ;  Once  have  I  fworn, 
and  I  will  not  lie  unto  David;    or  the  Party  to 
whom  the   promife  is  made,  he  is  tlie  Mediator 
God-Man,  in  whom  the  Father  is  well  pleafed  : 
and  the  Mediator  having  performed  what  he  un- 
dertook for  the  ele&,  there  is  no  ground  toque- 
ftion  the  performance  of  the  promifes  made  him. 
C/jft.  And  it  is  3  very  comfortable  one ;  Look, 
whatever  is.  promifed  to. the  Mediator,    in  refe- 
rence to  particular,  private,  or  !publick  mercies, 
all  fhall  be  moft  certainly  and  infruftrably  perfor- 
med ;  Chrift  is  the  Party  to  whom  the  prdfhifes 
are  made,  and   Jehovah  cannot  fail  to  perform 
what  is  promifed  to  the  Mediator,  more  than  - 
the  Mediator  hath  failed  in  performing  what  he 
undertook  :    Now  it's  promifed  to  the  Media- 
tor, Pfal.  no.  3.  Thy  people  fhall  be  willing  in 
the  day  of  thy  power,  in, the  beauties -ofbolinefs, 
from  the  womb  of  the  mornbig,thou  haft  the  dew 
of  thy  youth  :     Where  there  are  thefe  things  pro- 
mifed to  Chrift,  1 .  That  his  people  fhall  be  made 
willing  in- the  day  of  his  power,which  is  exponed 
in  that,  John  6.  44.  No  man   can  come  to  me, 
except  toe  Father  who  bath  fent  me  draw  him  ; 
God  takes  away  the  ftubbornefs,  and  frowardnefs 
that  is  in  the  ele&,and  makes  them  pliable  to  irn^ 
brace,  and  receive,  and  give  up   themfelves  to 
Chrift.     2.  That  his  people  fhall  be  numerous, 
the  youth  of  his  womb  ihall  be  numerous,  as  the 
dew  in  the-morning.    3.  They  fhall  be  1ioly  and 
fluning  in  feoUnef?,  In  the  beauty  of  holinefs  ;  a- 
gain  it's  promifed  to  the  Mediator,  that  all  beli- 
vers  in  him  fhall  be  juftified,  as  it  is  verfe  n.By 
his  knowledge  pall  my  righteous  Servant  juftifie 
many  ;and  this  is  according  to  that,  John6.  39, 
40.  Ibis  is  the  will  of  him  that  fent  me,  that  of 
all  that  he  hat b  given  me  Ipould  lofe  none  ;  and 
this  is  the  will  of  him  that  jent  me,tbat  every  019 
tbatfeeth  theSon,and  believeth  on  him, may  have 
everlaftinglife  :  Theppor  fmner  that  by  faith  be- 
takes himfelf  to  God's  promife,  the  promife  can- 
not fail  him,  becaufe  the  Mediator  is  confidered 
as  the  Par.ty,to  whom  the  promife  is  made  :  And 
the    ablolute     falvation     and    redemption    of 
believers   is    in    the    fame     p'ace    promifed  ; 
though   they    be    in    hazard     through    many 
fins,  indwelling  lufts,  temptations   and  fnares, 
to  be  drawn  away,    yet   they  pall  have  eter- 
nal life,    they  pall    never  perip,    none  pall 
pluck  bis  peep  out  of  his  band,  he  pall  fee  his 
feed,    of  all  that    are  given    him,    be  pall 
lofe  none :     This   would    commend   believing 

\ 


Serm.  6$.  ••       Ifaiab  $3* 

to  us,  as  a  furc  and  ficker  bargain,  becaufe  the 
ground  of  our  faith  is  articled  betwixt  God  and 
the  Mediator  ;  and  it's  as  impoffible  that  it  can 
fail,  as  it  is  impofible  that  God  can  be  unfaith- 
ful, and  that  the  Mediator  can  fail  in  that 
wherein  he  is  engaged.  .Again,  if  ye  look  to  pro- 
mifes  of  publick  mercies,  as  that  he  fhall  have  a- 
Church  in  the  world,  and  that  fhe  fhall  be  conti- 
nued and  preferved,  C5V.  Thefe  promifes  ihall 
certainly  be  performed,  as  that,  Pjal.  2.  6.  I 
have  fit  my  King  upon  my  holy  hill  cfZion;ask  of 
me,  and  1  will  give  thee  the  heathen  for  thine 
inheritance ,  and  the  utter mofi  ends  of  the  earth 
for  thy  pcfftffion  ;  a  fruit  of  which  promife  is  our 
preaching,  and  your  hearing  the  gofpel  here  this 
day:  And  the  promifes,  PfaU  89.  from  verfe (Jo. 
and  forward,  With  him  my  hand  f  jail  be  eftabli. 
fbed,  and  my  arm  fhall  fir  engthen  him;  the  ene- 
my fhall  not  exatt  upon  him,  nor  the  fon  ofwic- 
kednefs  affiid:  him;  1  will  beat  down  his  joes  be- 
fore his  face,  and  plague  them  that  hate  him  \ 
J  will  fet  his  hand  on  thefea.  and  bis  right  hand 
tnthe  rivers,  I  will  make  him  my  ffrfl-born, 
higher  than  all  the  kings  of  the  earth  \  my  mercy 
foill  I  keep  for  him,  his  feedfialJ  endure  for  ever  ; 
if  his  children  for  fake  my  law,  then  will  I  vifit 
their  tranfgreffioh  with  the  rod\  nevertheless, 
my  loving-kindnefs  J  will  net  utterly  take  from 
bim,  nor  fujfer  my  faithjulnefs  to  fail*  There 
is,  Hof.  3.  a  promife  of  the  ingathering  of  the 
Jews  ;  and  I  fa.  9.  6.  it's  laid,  that  The  govern- 
ment fjall  be  upon  his  Jhoulders,  and  of  the  in* 
creafe  of  his  government  there  Jball  be  no  end; 
and.  Rev*  11.  15.  it  is  proclaimed,  The  kingdoms 
if  this  world  Are  become  the  kingdoms  of  our  Lord,- 
and  of  his  Chriji :  All  thele,  and  many  the 
like  promifes,  fhall  be  accomplifhed,  tho' the 
world  fhould  be  turned  upfidc  down  every 
month  onee,let  be  every  year:  The  ground  of  the 
Church's  continuance,  and  prefervatidn,  is  not, 
becaufe  fuch  and  fuch  perfons  govern  ;  otherwife 
what  would  have  become  o[  the  -Church,  when 
Antichrift  prevailed  ?  but  the  promifes  made 
to  the  Mediator.  Here  Heth  theChriftian's  peace, 
when  he  hath  to  do  with  challenges;  it's  impoflible 
that  the  believer  inChfift  can  perilb:  And  here  is 
ihfured  the  Churches  prefervation,  even  by  God's 
promife  to  the  Mediator,  that  he  fhall' have  a 
feed,  and  that  many  fhall  be  juftified,  that  he 
fnall  divide  the  fpoil :  And  tho'  we  fee  but  very 
little  appearance  of  the  fpreading.  of  the  gofpel 
among  the  Jews  and  Pagans,  or  where  Anti- 
chrift  reigns,  the  vifible  Church  being  now  for 
many  years  rather  incroached  upon,  than  ex- 
tended ;  yet  there  is  not  one  word  here  promi- 
fed,  but  it  fhall  be  accomplifhed  :    And  this  is 


Verfe  12.  3<5i 

both  a  grouncl  of  our  peace,  and  of  oar  confi- 
dence in  prayer,as  it  is  PfaU  -/2.Pr<*yer  alfoftall 
be  made  for  him  continually  >and  daily  fball  he  be 
praifed  :  Two  fweet  exerctfes,  daily  to  be  pray- 
ing for  that  which  is  in  the  pattern  of  prayer, 
Let  thy  kingdom  come,  and  daily  to  be  praiiing 
him  for  the  coming  of  his  kingdom. 

But,  idly,  What  is  fpoken  of  Chrift  the  Medi* 
ator's  part,  we  take  it  for  granted,  that  there  is 
nothing  fpoken  ©f,  but  it  is,  or  fhall  be  perfor- 
med ;  the  Father  engages  to  perform  to  him 
whatever  promfes  are  made  to  him,  becaufe  he 
hath  performed  whatever  he  undertook:  And  al- 
though Ifaiab,  long  ere  rhe  Mefftah  came  in  the 
flefh,  fpake  of  it,  as  a  thing  done  in  the  preterit, 
orbypalt  time,  when  as  yet  it  was  not  actually 
done;  yet  he  doth  fo,  becaufe  it  was  as  certain  as 
if  it  had  been  already  done.  Obferve  hence, '  That 
*  there  is  no  part  of  Chrift's  undertaking,  '  as' 
c  Mediator  in  the  covenant  of  redemption,  but  it 
c  is,  and  fhall  be  actually  performed.^  O  but 
there  are  two  refponfal  andfaithfulPartiesinthis 
covenant !  It  is  not  God,  and  Adam  who  brake 
the  covenant,  and  played  the  traitor  ;  but  it's 
God  upon  the  one  lide,  and  the  Mediator,  //»- 
manuel,  God  with  us,  on  the  other  fide  .'There- 
fore there  is  faithful nefs  in  theMediator's  perfor- 
ming according  to  his  undertaking,  as  well  as 
there  is  faithfulnefs  inGod's  performing  whatever 
he  hath  fnokenofhim,  or  promifed  to  him.  Ye 
fhall  only  take  two  or  three  teftimonies  for  this: 
The  \ft  is  Mat.  3.14.  and  17.5.  This  is  my  belo- 
vedSonja  whom  1  amwell pleafed\  He  undertook 
to  pay  the  e!e&s  debt,  and  hath  accordingly  per- 
formed it,  fo  that  the  Father  is  well  pleated.  A 
id  \s,John  17.  4.  where. he  appeareth  before  the 
Father,  and  ufeth  it  for  an  argument  for  his  glo- 
rifying of  him  with  the  fame  glory  which  he  had 
with  the  Father  before  the  world  was:  J  have 
glorified  thee  on  earth,  J  have  fnifbed  tbe  work 
whicb  thou  gavefl  me  tc  do ;  I  have  gotten  a  task 
and  piece  of  work  committed  to  me,  and  now  it's 
performed  :  And  that  other  word  he  hath  on  the 
crofs,  is  remarkable  to  thispurpofe,  Ws fnifbed  5 
now  the  task  and  work  is  ended, and  I  have  no  more 
to  do,  but  prefently  topafs  to  the  victory,  and 
to  the  dividing  ot  the  fpoil.  And  a  3d  teftimo- 
ny,  is  our  Lord  Jefus  his  afcenfion  to  heaven, 
and  the  glory  that  he  will  appear  in,  at  the  day 
of  judgment,  when  his  kingdom  fhall  beconfum- 
mate  :  That  fhall  be  a  proof  and  teftimony,  that 
he  left  nothing  undone,  that  was  given  him  to 
do  ;  that  he  bare  the  fins  of  many,  that  he  gave 
his  back  to  thefmiters,  and  his  cheeks  to  them 
that  pulled  off  the  hair,  and  that  he  fatisfied  ju« 


36a    ..     •  •  }faUh  *>*• 

(lice  freely,and  afcended  to  heaven,  as  it  is,iI7w. 
3,16.  C7rf^f  faVfc  tiff  fieri  ofgodlinefs,  faith  the 
apoftle,  God  was  manifefied  in  theflejhyjuftified 
in  the  ftirit,  fully  abfolved,  as  having  perforated 
all  whatfoever  he  undertook,  feen  cf  angels, 
andraifed  up  unto  glory. 
.  Ufe.  This  is  alfo,  though  a  general,  yet  a  very 
comfortable  doftrine  to  the  people  of  God,  in  as 
far  as  from  it  they  may  know,that  there  is  no  more 
to  be  paid  to  the  juftice  of  God  for  the  fins  of 
the  ele<a  ;  it  -hath  gotten  full  fatisfa&ion,  the 
Cautioner  hath  paid  all  their  debt,  and  is  now 
exerctng  his? offices,  for  applying  to  them  his 
nurcbafe,  making  interceffion  tor  them,,  overfee- 
ing  them,proving  a  Tutor  to  them,guiding  them, 
and  all  that  concerns  them,  and  his  Church  j  e- 
yen  doing  all  things  well,  managing  tht  affairs 
of  his  Father's  houfe,  as  a  Son,  and  he  cannot 
feut  guide  all  things  well  :  Other  Jheep,  faith  he, 
/  have,  which  are  not  of  this  fold,  them  I  mufl 
bring  in,  and  they  frail  hear  my  voice ,  and  I 
give  them  eternal  lifeyand  theyfiall  never perijh : 
A  mod  pregnant  ground  of  comfort  to  the  belie- 
ver, that  his  eternal  well-being,  cannot  but  be 
fure  and  fieker,  becaufe  it  'hath  the  Father  and 
the  Mediator  their  faithfulneis  engaged  for  it  ; 
if  Jehovah  perform  the  promifes  made  to  the  Me- 
diator, and  if  the  Mediator  perform  his  engage- 
ment to  Jehovah,  and  raife  up  believers  at  the 
laft  day,  then  it  mufl;  follow,  that  their  falvati- 
onis  fure.  This  is  the  main  ground  on  which 
believers  peace  is  founded  ;  and  here  we  may  al- 
lude to  that,  Hub.  6.  He  hath  fwotn  by  two  im- 
mutable things,  herein  it  is  impcffible  for  God 
to  lie,  that  the  heirs  cfpromife,  who  are  fled  for 
refuge  to  lay  hold  on  the  hope  fet  before  them, 
may  havefirong  confolation :  Even  fo  here,  there 
are  two  immutable  things,  to  wit,  God's  pro- 
mile  to  the  Mediator,  and  God  will  and  muft 
keep  his  word  to  him  ;  and  the  Mediator's  en- 
gagement to  God,  and  he  will  and  mud  keep 
his  v/ord  to.  him:  And  indeed  we  have  good  proof 
of  both  already  ;  for  it  was  this  engagement  that 
made  the  Father  fend  the  Son  of  his  love,  out  of 
liis  bofom,  to  be  incarnate,  and  to  undergo  the 
work  of  eled  finners  redemption  ;  and  it  was  this 
engagement  that  made  the  Mediator  die,  of 
whom  the  Father  exa&ed  the  price,  till  he  de- 
clared himielr  fatisfied,  and  well  pleafed  :  Now, 
when  thefe  things  that  feemed  moft  difficult  are 
accomplifhed,  what  can  fail  ? 

i.  Then  there  is  here  ground  to  fix  our  faith 
upon  J  aud  indeed  there  is  need  to  fix  it  rightly: 
The  ground  that  our  (alvation,and  perfeverance 
in  the  faith  is  founded  on,  is  not  our  continu- 
ing to  pray,  to  believe,  arid  to  love  God,  but 


Verfe    12.  Serm.    '$$■" 

this  engagement  betwixt  the  Father  and  the  Son; 
and  it  is  the  caufe  procuring  the  other,  as  a  ne- 
ceftary  and  infallibly  certain  efFedt ;  it's  mainly 
on  this,  that  believers  mould  reft  quiet  and  con- 
fident. 2.  It  mould  make  believers  humble  and 
cheerful,  feeing,  though  they  be  weak  in  them- 
felves,  yet  here  they  have  a  grip  and  hold  for  e- 
very  hand,  as  it  were;  Jehovah's  word,  and  the 
Mediator'swordfor  their  through-bearing.  3.  It 
fhould  much  commend  believing,  and  the  (late 
of  a  believer,  who  have  fiich  ground  of  affurance: 
The  greateft  monarch  on  earth  hath  not  fuch 
ground  of  affurance  for  his  dinner  or  fupper,  as 
the  poor  believer  hath  for  eternal  life  ;  for,  the 
word  fpoken  by  Jehovah  to  the  Mediator,  and 
the  undertaking  of  the  Mediator  to  Jehovah,  can- 
not fail;  and  the  believer  hath  thatto  reft  upon, 
as  the  ground  of  his  affurance. 

More  particularly,  the  articles  on  the  Medi- 
ator's fide  are  (as  I  (aid)  in  thefe  four  expreffions, 
j~He  hath  poured  out  his  foul  unto  death,he  was 
numbred  with  the  tranfgreffors,  he  bare  the  fins 
of  many,  and  made  interceffion  for  the  tranfgref- 
fors.3.  \fti  He  muft  <&>,expreffed  in  thefe  words. 
He  hath  poured  out  bis  foul  unto  death.\  whicfe 
implies  three  things,  1.  That  it  is  an  article  of 
the  covenant  of  redemption,  and  of  the  Media- 
tor's undertaking,  that  he  fhould  die  for  finners; 
and  fo  it  is  a  needlefs,  curious  and  unwarrantable 
difpute,  Whether  fallen  man  might  have  been 
redeemed  any  other  way,  or' whether  a  drop  of 
his  blood  was  not  enough  to  redeem  man  ?  be- 
caufe we  fee  here  it  is  determined  and  articled 
in  the  covenant  of  redemption,  that  he  fhould 
die ;  Jehovah  will  have  the  Mediator  dying  5 
and  be  poftlble  what  may  to  God's  fovereignty 
(which  we  would  not  make  to  clam  with  his  ju- 
ftice, nor  his  juftice  with  his  fovereignty)  this 
may  bound  and  limit  us,  that  it's  concluded  in 
this  covenant  of  redemption,  that  the  Mediator 
fhall  lay  down  his  life  ;  and  it  being  concluded, 
it's  certain.  i.That  God  hath  given  man  a  law, 
threatning  him,  that  if  he  mould  break  that  law, 
he  fhould  die.  2.  That  all  mankind,  and  fo  the 
elc&jhave  broken  thatlaw,and  io  are  liable  to  the 
threatning  and  curfe^.That  theMediator  became 
Cautioner,  and  undertook  to  fatisfy  for  the  clefts 
debt ;  it  was  neceffar  that  he  mould  die,  becaufe 
he  undertook  to  pay  their  debt,  and  to  fatisfy 
for  their  fin,which  wasdeath  by  the  law  to  them." 
And  fo  the  juftice  of  God  is  vindicate ;  He  can- 
not be  called  unjuft,  nor  partial,  nor  unholy, 
though  he  do  not  a&ually  punifh  every  finner, 
that  hath  finned  in  his  own  perfon,  becaufe  God's 
holinefs  and  juftice  appear  ctnfpicuoufly,  that 

he 


Serm.  6<.  t  [)**<*  5> 

he  would  rather  execute  what  was  due  to  the 
cle<ft,  on  his  own  Son,  than  that  their  fins  Ihould 
go  unpuniihed  :  And  confidering  the  nature  of 
the  Mediator's  death,  that  it  was  a  violent  and 
curfed  death,  that  which  had  extreme  anguifh 
and  forrow  going  before,  andalongfl  with  it  ; 
it  ihews  that  the  Lord  hath  purpofly  taken  that 
way,  to  make  it  known, .  how  bitter  a  thing  fin. 
U,  how  terrible  a  thing  his  wrath  is,  and  how 
holily  fevere  his  law  is,  and  to  let  all  know  that 
it  is  a  dreadful  thing  to  come  in  tops  with  him, 
who  did  fo   put  his  own  Son  to  it. 

Ufe  I.  This  Do&rine,  tho'  it  hath  been  fpo- 
ken  to  before,  is  a  fovereign  do&rine,  yea,thefo- 
vereigndo&rine,  and  the  corner-done  of  all  religi- 
on,that  Chrifl:  hath  died  for  the  lins  of  his  pepote: 
It  gives  us  accefs  to  preach  the  gofpel,  which  is 
therefore  called,  tbe  preaching  oj  Cbrifl  crucified. 
.Know  therefore,  and  believe,  that  the  Media- 
tor died,  and  that  it  behoved  him  to  die  ;  for 
it  was  required  as  a  condition  of  the  covenant 
of  redemption,  to  be  performed  by  him;  to 
which  he  yielded,  and  confented.  O  what  love 
is  here,  to  article  fuch  a  thing  before  finners 
had  any  being/  It  was  more  than  to  be  hungry 
and  thirfly,  r  and  weary  \  he  behoved  to  die, 
and  to  be  made  a  curie  :  When  facrifices  and 
burnt-offerings  will  not  do,  he  fays,  Lo,  I  come, 
in  the  volume  of  thy  book  it\s  written  of  me,  I 
delight  to  do  thy  will,  O  my  God !  I  heartily 
accept  of  the  bargain. 

Ufe  2.  it  fpeaks  a  fadly  alarming  word  to  all 
you  who  are  fecure  athefls,  and  care  not  for  the 
wrath  of  God  ;  O  what  will  become  of  you, 
-when  the  wrath  of  God  and  you  fhali  meet!  If 
fin  brought  the  Creator  to  death,  O  what 
•wrath  (hall  ye  come  under,  when  ye  fhall  be  put 
to  reckon  for  your  own  fins !  The  fmiting  of 
the  Shepherd  was  more  than  if  all  the  fheep  had 
been  fmitten  ;  and  tho*  now  ye  think  little  of 
fin,  yet  the  day  comes,  wherein  ye  fhall  know  to 
your  cofl,  that  ip  is  an  evil  and  bitter  thing  to 
depart  from  Gods  and  that  it  is  a  fearful  thing 
to  fall  into  the  bands  of  the  living  God. 

Ufe  3.  See  here  the  neceffity  of  making  ufe 
of  ChritVs  death ;  either,  ye  mu(l  do  it,  or  die, 
and  come  under  the  curfe  of  God  your  (elves-; 
there  is  not  a  mids :  If  ye  have  /in,  how  will 
it  be  gotten  put  by,  and  fatisfied  for  ;  not  by 
your  prayers,  letbeby  a  laughter  or  fmile,  nor 
by  your  living  of  an  honefl  Jife,  as  ye  call  it; 
Chrifl  had  infinitely  more  of  this  than  any  of 
-you,  and  yet  he  got  not  fin  fo  put  by  :  We  may 
here  allude  to  that,  Eccl.  8.  S.  There  is  no  dis- 
charge in  that  war,  neither  flail  wiclednefs  de- 
liver tbefe  that  are  given  ta  if.  Death,  when  it 


Verie  i2.  303 

hath  a  commiflifin,  and  God's  terror  backi^ 
it,  O  how  will  it  handle  the  fecure  flubborn  fin- 
net,  when  the  handof  God  fhall  purfue  him  eter- 
nally !  Alas  !  what  are  many  doing  that  never  fear 
the  wrath  of  God,  that  fufpend,  gut  off,  and  de- 
lay the  cloflng  of  their  accounts,  and  all  endea- 
voursto  die  to  fin,and  tolive  to  righteoufnefs?and 
either  pafs  over  their  days  as  atheiils,  or  as  for- 
mal hypocrites?  and  fuch  are  fome  of  you  that 
hear  me  this  day,  who  never  feek  to  be  found  in 
Chrifl,  nor  to  improve  his  death  to  the  mor- 
tifying of  An  :  What  will  ye  do  in  the  day  when 
ye  fhall  be  called  to  a  reckoning  ?  Ye  will  curfe 
the  day  that  ever  ye  heard  the  gofpely  and  that' 
this  was  concluded,  that  Chrifl  fhould  die;  it 
will  be  the  favour  of  death  to  you  thro*  all  eter- 
nity, and  will  be  the  moll  foul-fearching  and 
tormenting  word  that  ever  ye  heard ;  and  ye 
will  wifh  that  the  work  of  redemption  had  ne- 
ver been  heard  of,  nor  refolved  upon. 

Ufe  4.  It's  a  comfortable  and  encouraging 
word  to  fenfible  finners  ;  fuch,  betaking  them* 
felves  to  Chrifl,  may  be  fure  to  get  good  of  him, 
for  he  hath  paid  the  price  already,  and  hath 
given  his  word  'for  it,  That  fuch  as  believe  m 
him,  fhall  never  perijh,  but  that  he  will  raife 
them  up  at  the  lafl  day.  Ye  would  not  think,  that 
it  will  be  difpleaflng  or  diflatisfying  to  the  Fa- 
ther, or  to  the  Son,  that  ye  come  to  him,  and 
take  hold  of  him;  for  it  was  for  that  end,  that 
God  fent  him,  and  that  he  laid  down  bis  life, 
and  died  ;  (but  he  die's  no  more,)  it  will  be  no 
trouble  to  him,  but  fr.tisfacYion  to  his  foul,  for 
all  the  travel  of  it,to  make  application  of  his  pur- 
chafe  to  you  :  And  feeing  it  will  not  difpleafe, 
but  be  mofl  acceptable  to  him,  that  ye  believe 
on  him,  and  be  faved  by  him  ;  and  fince  not  be« 
lieving,  rubs  fhame  in  a  manner  upon  him,  why- 
do  you  not  betake  your  felves  unto  him|by  faith, 
■  for  his  fatisfa&ion,  and  your  own  falvation  ? 
1  idly ,  He  not  only  died,  but  it's  faid,  He  pour* 
ed  out  his  foul  unto  death  ;  which  implies  two 
things,  1.  The  intenfnefs  of  it,  it  was  an  un- 
couth and  flrajnge  death  ;  not  only  was  his  body 
afHifted,  but  his  foul  was  poured  our.  -2.  Ifi 
looks  to  his  good-will,  readinefs  and  cheerful- 
-nefs  in  dying ',  Father,  (as  if  he  had  faid)  muffe 
I  die  I  and  wilt  thou  have  my  foul  forrowful  and 
heavy  ?  I  am  content  to  be  fo,  thou  fha't  have 
my  life  :  He  comes  not  prigging  to  die,  (to  fpeak 
fo)  but  cafls  down  his  blefted  life  at  his  Father's 
feet,  and  plentifully  gives  it  out  to  the  utter- 
mofl  ;  fo  that  he  will  not,  as  it  were,  leave  one 
drop  of  his  blood,  but  will  needs  pour  and  yett 
it  out  in  abundance,  even  ail  of  it. 

Hewe 


364  fftiab  ff-m 

^  Hence  Ob ferve,  *  That  our  t^efted  Lord  Jefus 
r  was  mod  hearty  in  laying  down  his  life  forfin- 
c  ners,was  mod  cheerful  in  undertaking,and  mod 

*  willing  and  cheerful  in  executing  what  be  did 

*  undertake/ fie  makes  not  two  words  of  the  bar- 
gain, (to  fpeak  fo) but  when  facrifice  and  offer- 
ing will  not  do  it,  as  it  is,  PfaU  40.  then  fays  he 
JLo,lceme,  in  the  volum  of  thy  book  it  is  written  of 
me,  I  delight  to  do  thy  w ill }0  my  God.T  here  is  no 
(landing,  nor  difputing  here  on  the  Mediator's 
fide,  but  a  prefent  willing  and  heartfom  under- 
taking :  Therefore,  Prov.  8.  he  fays,  Though  he 
mas  continually  with  the  Father ,  even  fr era  ever- 
lafling'yet  his  delights  were  with  the  Jons  of  wen, 
rejoicing  in  the  habitable  farts  of  the  earth  ;  Ere 
ever  the  world  was  made,  ere  ever'there  wasa 
iinnerin  being  to  be  redeemed  jhe  rejoiced  before 
•hand,  thinking  .there-would  be  fueh  an  oppor- 

■  tunity  to  manifeft  his  good-wi  11, grace  and  mercy, 
and  we  look  through  the  go  pel,  how  often  will 
-we  find  this  mad ^ good  ?  No  man  taVtth  my  life 
from  me,  but  (faith  he)  /  lay  it  down  of  my  f elf , 
and  1  tale  it  up  again  :  And  when  they  came  to 
take  him,and  Peter  drew  his  (word, he  iaid,CW^ 
net  I  have  commanded  twelve  legions  of  angels  : 
but  all  that  is  written  of  me  mufl  be  fulfilled: 
'  I  have  bargained  to  lay  down  my  life^and  it  mud 
he]  and, I  have  abaptifm  to  bebaptifed  with,and 
how  am  Iflraitned  till  it  be 'accompli filed  ?  And 
Avhen  it  came  to  be  accompliihed, though  he  gave 
evidences  of  feis  power,  in  making  them  fall 
backward,  who  came  to  apprehend  him,'  yet  he 
raifes  them  again,  and  goes  with  them  ;  and 
when  they  mock  him,  and  buffet  him,  and  nod 
the  head  at  him,  and  bring  him  to  the  bar,  and 
queftion  him,  and  when  they  (aid,  If  thou  be  the 
King  of  Jfrael,  ccme  dewn  from  the  crofs,  and 
Vic  will  believe  thee  \  -which  we  may  think  he 
could  have  done,  thoiigh  they  were  but  tempting 
Jum  ;  yet  in  all  thefe  he  was  filent,  and  never 
opens  his  mouth,  till  he  come  to  that,  It  is 
finffied :  He  never  fpake  a  repining  word  :  It  was 
wonderfully  much  to  fuffer,  and  to  die  Co  cheer- 
fully, but  to  pour  out  his  foul  unto  death,  to 
take  his  life  in  his  own  hand,  and  to  be  fo  holily 
prodigal  of  it,  as  to  pour  it  out,  there  having  ne- 
ver been  fuch  a  precious  life,  artd  Co  precious 
blood  poured  out,  this  was  much  more. 

Vfe,  It  ftiews  what  edeem  ye  mould  have  of 
fouls,  and  every  one  of  you  of  your  own.  fouls  : 
Our  Lord  Jefus  poured  out  his  foul  unto  death 
for  fouls  ;  he  values  fouls  Co  much,  that  he  gave 
his  precious  life  for  them:  Therefore 'tis  laid, 
I  Pet,  1. 1 9.  We  are  not redeemed  with  corrupti- 
ble things,  as  filver  and  gold,  but  with  the  pre- 
-  ctws  blood  ofCbrift :    If  he  edeemed  fo  much  of 


Veffe  12.  Serm.6^ 

fouls,  what  will  it  be  thought  of,  when  ye  wade 
your  fouls,  and  yelcnow  not  whereon.  He  bought 
ibuls  dear,  and  ye  fell  them  cheap,  for  a    little 
filver  and  gold,  or  for  that  which   is  worfe,  and 
far  lefs  worth;     What  an  unfuitablenefs  is  here 
betwixt  Ghrid's  edimation  of  fouls  and  yours, 
betwixt  his.  buying  them  at  fo  dear  a  rate,  and 
your  cading  them  away,  for  that  which  is  very 
vanity  ?  What  do  the  mod  part  of  you  get  for 
your  fouls  ?  Some  a  bit  of  land,  fome  a  houfe, 
fome  a  fecklefs  pleafure,   fome  a  fport,  fome  the 
fatisfaaion  of  their  luds,  or  a  moment's  finful 
mirth  ;  O  pitifully  poor  bargain  !  whatwill  be- 
comeof  the  mirth,  or  lud,  or  pleafure,  of  this 
houfe,  or  of  that  land,  when  kings,  and  great 
men  will  Iy  crawling,  like  fo  many -worms  be- 
fore the  Lamb?  ye  will  not  get  your  houfes  or 
land  with  you,  ye  will  not  get  leave  to    wear 
your  brave  clothes,   ye  will  have  no  filver  nor 
gold  in  your  purfe  in  that  day  ;  and  luppofe  ye 
had  it,  the  redemption  of  the  foul  is  precious,  ■ 
and  ceafeth  for  ever  by  any  fuch  price  ;  'Tis  a 
wonderful  thing,  that  when  Chrid    edeems  fo 
much  of  fouls,  that  finners  fhould  edeem  fo  lit- 
tle of  them  ;  is  it  not  juilthat  fuch  fouls  go  to 
hell,  when'they  edeemed  them  fo   little  worth  ? 
Vfe.  2.  It  fhould  teach  you  to  love,and  hearti- 
ly to  welcome  this  Lordjefus  Chrid ;  what  argu- 
ment of  love  and  of  trud,  what  motive  towel- 
come    him  can  there  be,   if  this  be  not,   that 
he  fpared  not   fyis  life,    but  poured  it  out  un- 
to death  for  finners?   How  long  fhall  we  halt  be- 
twixt Chrid  and  Belial  ?     WTe  dow  not  endure 
to  mortifie  a  lud,  to  want  our  fport  and  laugh- 
ter, or  a  bit  of  our  credit  or  honour,  though  it 
fhould  coll  us  the  want  of  Chrid:  But,  O  in- 
grate "fools  !    is  that  a  becoming  requittaF  to  him 
that  took  his  innocent   foul  in  his  hand,  and  pou- 
red it  out  for  finners,  and  when  he  was  fomeway 
melted    like  lead  in  the  fire  of  God's  wrath, 
was  content  to  yett  it  forth  abundantly,    out  of 
love  to  their  falvation?  Should  it  not  rather  call 
for  love   to  him,  for  truding  and  welcoming  of 
him,  and  to  luffering  for    his  fake,    if   he  call 
you  to  it  ?     Will  ye  skar  to  hazard  your  life  for 
.him,   that  poured  out    his  foul  for  finners?  It 
would  do  a  foul  good    to  think  how  willingly 
and  chierfully  he    futfered  }  But,  alas!  how  re- 
luctantly, and  unwillingly  come  we  under  fu£ 
fering  for  him  ?  However,  let  me  commend  thefe 
three  words  to  you.     1.   Love   him,  For  even 
Publicans  will  love  thefe   that  love  them ;  and 
give  Chrid  love  for  love.  2.  Credit   and  trud 
him, do  not  look  for  ill  at  his  hand;  what^round 
is  there  to  fufpe&  him  ?    It  is  his  glory  to  do 

good 


Serm.   66.  ,  #««?  53/ 

good  to  finners,  and  he  counts  them  his  tri- 
umph and  fpoil;  and  to  make  conqueft  of  them, 
he  poured  out  his  foul  unto  death,orf  as  the  word 
Is,  Phil*  2'He  emptied  himfelf  \  which  feems  to 
look  to  this  word  of  the  prophet.  And  is  not 
that  warrant  fufficient  for  you,  to  truft  and  cre- 
dit him,  and  to  lay  the  weight  of  what  concerns 
you  upon  him  ?  And,  3.  Welcome  him,  which  is 
a  fruit  of  faith  and  love;  he  is  a  fweet  Wooer,  he 
is  xhatgood  Shpherd,  that  laid  down  bis  life  for 
hisjbeep  ;  He  gave  himfelf  for  his  Church,  as  it 
is,  Ephef  $.  Therefore,  I  fay,  welcome  him  •,  this 
is  the  great  thing  the  gofpel  aims  at ;  (uch  ex- 
preflions  area  great  depth,  and  it  would  require 
time  time  to  read,  to  ponder  them,  and  to  won- 
der at  therri  •,  and  we  would  be  much  in  praying 
for  a  right  up-taking  of  them. 

idly,  From  the  connection,  becauje  fee  hath" 
poured  out  his  foul  unto  death  ;  Obferve, (  That 
*  our*  Lord  Jelus  his  willing  condetccnding  to 
«  die,  is  moil  acceptable  to  the  Father.'  There- 
fore, he  fays,  /  will  give  him  a  portion  with  the 
great, and  hefhall  divide  the  fpoil  with  the  ftrong, 
becaufe  he  hath  done  io  and  to  ;  and  all  the  pro- 
mifes  made  to  him  confirm  this:  That  is  a  won- 
derful word,  John  10.  17.  Therefore  does  my  Fa- 
ther love  me,  becaufe  I  lay  down  my  life  for 
tnyfieep-  The  only  begotten,  and  well  beloved 
Son  of  the  Father,  cannot  but  be  loved  ;  yet,  he 
fays,  Therefore,  or  oiv'this  account,  does  my  Fa- 
ther love  me:  That  is,  I  am  Mediator,  the  Fa- 
ther's Minifler,   Steward,   or  Depute,    in  this 


Verfe  12.  |j$$ 

work  of  redemption  of  finners;  and  becaufe  Ifo 
willingly  and  cheerfully  lay  down  my  life  for 
them,  he  hath  given  me  this  victory  and  glory. 
So  well  pleafing  to  God  is  the  willing  and  cheer- 
ful death  of  the  Mediator,  that  it  fhould  be  ad- 
mired by  us,  and  fhould  have  this  weight  laid 
on  it  by  us,  that  feeing  cheerfulnefs  in  obedi- 
ence is  fo  acceptable  to  God,  we  fhould  ftudy  it, 
for  he  loves  a  cheerful  giver,  and  cheerfulnefs  in 
any  duty  :  It's.much  we  have  this  word  to  fpeak 
of  to  you,  many  nations  never  heard  of  it,  and 
ye  would  make  fome  other  ufe  of  it,  than  if  ye 
had  never  heard  of  it ;  O  but  it  will  be  dread- 
ful to  fuch  as  have  heard  it,  and  do  flight  it! 
their  fouls'  fhall  be  poured  out  into  hell,  even 
fqueezed,  and  wrung  eternally  by  the  wrath  of 
of  God ;  therefore  look  not  lightly  on  it,  do 
not  think  all  this  tranfa&ion  of  grace  to  be  for 
nought  -,  if  we  were  ferious,  we  would  wonder 
what  it  means.  Alas  I  we  think  little  or  nothing 
to  make  our  peace  with  God,  and  yet  all  this  bu- 
finefs  is,  ere  the  matter  can  be  brought  about. 
It's  a  great  evidence  of  the  ftupidity,  fenfiefnefs  * 
and  abfurd  unbelief  of  many,  that  they  think  no- 
thing of  fin  and  wrath,  and  of  the  hazard  that 
their  fouls  are  in  ;  and  that  they  look  at  peace 
with  God,  as  an  eafy  bufinefs  :  But  one  day  it 
will  be  found  to  be  a  great  matter  to  be  at  peace 
with  him,  that  fin  is  bitter,  and  wrath  heavy  | 
and  that  to  be  in  good  terms  with  God,  is  bet- 
ter than  a  thoufand  worlds  :  God  himfelf  make 
you  wife  to  think  ferioufly  on  it  in  time. 


SERMON  ^LXVL 

Ijfaiah  liii.  12.    Therefore  will  J  divide  him  a  portion  with  the  great,  and  hefball  divide  the  fpoH 
with  the.  ftrong;    becaufe  he  bath  poured  out  his  foul  unto  death:  and  he  was    numbredwith 
v  ■  thetranfareffirs,  and  he  bare  the  fins  of  many,  and  be    made  inter ceffion  for  the  tr an fgr effort. 


**j'  'Here  was  never  bargain  fo  ferioufly  entred 
\  in  as  this  betwixt  Jehovah  and  the  Me- 
diator, never  bargain  was  of  fuch  concernment 
and  weight ;  It  is  therefore  no  marvel  it  be  in- 
filled upon. 

The  prophet  hath  been  holding  forth  the  terms 
and  conditions  of  it  on  both  fides,  and  now  he 
-fums  them  up  in  the  laft  Verfe,  that  the  bufinefs 
may  be  left  clear  and  diftinft ;  letting  forth 
what  the  Lord  Jehovah  engageth  for  to  the  Me- 
diator, and  what  the  Mediator  engageth  for  to 
Jehovah  ;  only  with  this  difference,  that  in  the 
former  part  of  the  Chapter,  the  Mediator's  en- 
gagement is  firft  fet  down,  and  then  what  are 
the  promifes  that  theLord Jehovah  made  to  himj 
but  in  this  Verfe,  where  the  covenant  is  refum- 


ed,  what  the  Lord  engageth  for  to  the  Media- 
tor is  firft  fet  down,  and  then  what  the  Media- 
tor is  to  perform  in  the  laft  place  *,  to  fhew  (as  I 
faid)  the  mutualnefs  of  the  covenant  of  redempti- 
on, and  that  it  is  but  one  bargain,  one  link 
whereof  cannot  be  loofed  on  either  fide. 

In  the  laft  part  of  the  Verfe,  what  the  Media- 
tor is  to  perform,  is  fet  down  in  four  expref- 
fions,  as  paft  and  done,  becaufe  of  the  certainty 
andeffiacy  of  the  Mediator's  furTerings?  and  of 
his  performing  what  he  undertook,  and  of  divine 
juftice  its  acceptation  thereof.  The  ifl  is,  be* 
caufe  he  hath  poured  out  his  fcul  unto  deaths 
It  was  propofed  to  the  Mediator  to  die,  which 
he  undertook,  and  in  the  execution,  goes  checr- 
B  b  h  folly 


\66  lfaiah  «>3. 

fully  about  it ;  He  poured  his  foul  unto  death, 
without  any  prigging  ;  Grace  and  love  (to  fpeak 
16  with  reverence)  were  fo  liberal  and  prodigal 
of  the  life  of  our  Lord  Jefus,  for  the  falvation 
of  loft  finners,  that  his  blefled  Soul  was  feparate 
from  his  Body,  and  he  made  obnoxious  to  the 
curfe,  which  mod  willingly  he  under-went  ;  his 
life  or  foul  was  poured  out  unto  death.  The 
2d  is,  He  was  numbred  with  the  tranfgreffors  \ 
which  implies  three  things,  i.  It  fuppones  that 
he  was  indeed  no  tranfgreffor,  there  was  no  guile 
found  in  his  mouth ;  yet  he  behoved  to  (loop 
fo  low,  as  to  be  reckoned  among,  or  numbred 
with  tranfgreflbr.s.  As  the  former  expreffion 
holds  out  the  painfulnefs  of  his  death,  fo  this 
holds  out  the  ignominy  of  it:  He  not  only 
died,  and  behoved  to  die,  but  he  was  looked  u- 
pon-as  a  defpicable  perron,  even  fo  defpicable, 
that  Barahlas  a  thief  and  robber  was  preferred 
unto  him:  Of  this  we  fpake  from  verfe  3.  He 
was  defpifed  and  re  jetted  of  men*  2.  It  implies 
mens  ingratitude,  that  when  our  bleffed  Lord 
came  to  redeem  them,  they  did  not  count  him 
worthy  to  live,  but  looked  upon  him  as  a  tranf- 
grelTor; this  was-a'fo  fulfilled  in  the  hiftory  of  the 
gofpel,  as  John  18.  30.  they  fay  unto  Pilatey 
If  he  were 'not  a  malefattor ,we  would  not  have 
delivered  him  unto  thee.  .3.  It  implies  the  low 
condefcendence,and  depth  of  the  love  oFourLord 
Jefus  Chrift,  which  hath  no  bottom  ;  he  will  not 
only  die,  but  die  a  fhameful  and  curfed  death, 
and  take  on  r^proacn  and  ignominy  with  the 
debt  of  finners,  when  they  are  defpifing  him  ; 
the  Cautioner  muft  not  only  die,  but  die  a  fhame- 
ful death :  Some  deaths  are  creditable  and  ho- 
nourable, and  men  will  with  a  fort  of  vanity  af- 
fect them  ;  but  it  behoved  not  to  be  fo  with  our 
Lord  Jefus,  when  he  entred  himfelf  finners 
Cautioner  ;  he  muft  not  only  die,  but  be  defpi- 
cable in  his  death,  as  it  is,  chap.  50.  $.  He  gave 
his  back  to  the  fmiters,  and  his  cheeks  to  them 
that  plucked  off *  the  hair,  he  hid  not  his  face  fr 0m 
fiame  and  fpitting  ;  becaufe  it  was  Co  articled 
and  agreed  upon  ;  When  he  was  reviled ,  he  revi- 
led not  again  ;  O  what  condefcending-lovefhines 
forth  here,  in  the  Mediator  !  It  was  much  to  pay 
the  debt,  and  die,  but  more  in  his  dying,  to 
be  counted  the  tranfgrefTor  ;  much  to  be  Cau- 
tioner, but  more  to  be  counted  the  dyvour  : 
As  if  fome  wicked  and  perverfe  officer,  feizing  on 
the  cautioner,  fhould  not  only  arreft  him  for  the 
debt,  and  exaft  it  off  him,  but  account  and  call 
him  the  dyvour  debtor;yet  he  bears  all  patiently. 
It  wou^d  learn  us  to  bear  reproach  for  him;  he 
bare  much  more  for  us,  than  we  can  bear  for 
Urn  ;  He  was  railed  on,  reviled,  buffeted,  and 


Verfe  12.  Serm.  66. 

fpitted  on  ;  they  in  derifion,  faid,  Hail  king  of 
the  Jews  ;  they  mocked  him,nodded  the  head  at 
him,  hanged  him  up  betwixt  two  theives,  as 
the  mod  eminent  malefa&or  of  the  three ;  and- 
Mark  faith,  chap.  15.  28.  That  this  fcripture  was 
fulfilledywbich  faith> And  he  was  numbred  with 
the  tranfgrefsors :  God  had  appointed  it,and  the 
Mediator  had  condefcended  to  it;  and  therefore 
it  behoved  to  be  :  We  fpake  to  the  matter  of  this 
before,  and  will  not  now  in fi ft  on  it  any  further. 
The  ^d  is,  He  bare  the  fins  of  many  ;  which 
is  alio  caul'al,  as  the  former  are  :  It's  put  in  here, 
1.  To  fhew  the  end  ofhis  dying,  and  the  na- 
ture of  his  death  ;  his  death  was  a  curfed  death, 
but  not  for  his  own  fin,  but  for  the  fins  of  o- 
thers,  even  to  pay  the  debt  that  was  owing  by 
.his  ele&  :  The  many  here,  are  the  fame  many 
fpoken  of  in  the  former  verfe,  who  by  his  know- 
ledge are  juftiped.  It  is  not  the  fins  of  all  that 
phrift  bare,  but  the  fins  of  many;  and  the  many 
whofe  fins  he  bare, are  the  many  that  are  juftified ; 
and  all  who  are  juftified,  their  fins  he  bare,  and 
of  no  mo  ;  fo  that  as  many  as  have  their  fins  born 
by  Chrift,  are  juftified ;  and  whoever  are  jufti- 
fied, had  their  fins  born  by  him.  2.  It  fhews  alfo, 
how.  the  fins  of  thefe  many  are.  taken  away,  it 
was  by  Chrift's  bearing  the  punifhment  due  for 
their  fins  ;  this  is  that  which  we  fpake  to,  from 
verfe  6.  The  Lord  hath  laid  on  him  the  iniquities 
of  us  all :  Ina  word,  it's  this,  the  Mediator  ar- 
ticleth,  and  agreeth  to  take  on  the  guilt  of  the 
fins  of  the  elect,  tho'  not  their  fins  themfelves, 
formally  confidered  ;  he  took  the  deferving^  0/ 
burden  of  their  debt :  Of  this  we  have  alfo  fpo- 
ken before,  and  will  not  therefore  infift  any 
more  particularly   on  it. 

^  The  4th  and  laft  article,  or  part  of  the  condi- 
tion required  of  the  Mediator,  is,  He  made  in- 
ter ceffion  for  the  tranfgreffors'.  There  was  more 
required  of  him,  than  to  die,  and  to  die  fuch  a 
death  for  the  elects  fins;  he  muft  alfo  make  appll 
cation  of  his  death,  and  he  will  do  that  like 
wife;  whereupon  is  founded  his interceffion,  that 
the  benefit  of  his  death  and  fatisfa&ion  may  be 
applied,  and  made  forthcoming  to  them  ;  which 
is  fet  down  in  thefe  words,  He  made  interceffion 
for  the  tranfgreffor s\  wherein  alfo  we  are  to  car- 
ry along  the  thoughts  of  his  condefcending  love, 
who  not  only  will  fatisfy  for  the  elects  debt,  and 
procure  to  them  righteoufnefs  and  eternal  life, 
but  when  they  continue  in  oppofition  to  him, will 
make  interceffion  for  the  application  thereof  to 
them  ;  he  having-a  number  given  to  him,  not 
only  to  pay  their  debt,  by  dying  for  them,  but 
alio  actually  to  apply  the  benefits  of  his  death 

anc1 


OCllK*    \j\j* 


and  purchafe  to  them,  according  to  that,  John 
6.  39.  This  is  the  will  of  him  that  pnt  me,  that 
of  all  that  he  bath  given  me,  1  Jhould  lofe  no- 
things but  raife  them  up  at  the  lafl  day  :  Thefe 
four  do  plainly  and  fummarly  comprehended  the 
Mediator's  engagement  in  the  covenant  of  re- 
demption, as  to  his  prieftly  office  \  and  having 
fpoken  foinewhat  to  the  firft  three,  we  ihall  infift 
a  little  on  this  laft,  concerning  his  Interceffion. 

For  clearing  whereof,  when  he  prayed  on  the 
crofs,  Luke  23.  34.  Father  forgive  them,  for  they 
know  not  what  they*do\  this  was  in  part  fulfilled: 
But  his  praying,or  making  interceffion  for  tranf- 
greffors,  is  to  be  considered  two  ways,  1.  As  he 
was  aMan  under  the  law,and  fo  he  was  to  pray  for 
other  tranfgreifors,  than  the  eleft  only  ;  as  Ste- 
phen following  hisexample  did,  Atts  7«6o.  when 
he  faid,  Lord  lay  not  this  fin  to  their  charge.  2. 
As  he  is  Mediator,  and  fo  he  prays  only  for  the 
ele&  ;  as  is  clear,  John  17.9.  And  his  intercef- 
fion,thus  confidered,  i&always  effeftual,and  runs 
in  the  channel  of  the  covenant  of  redemption, 
and  is  commenfurable  and  of  equal  extent  with 
his  death.  His  interceffion*  in  the  fir  ft  fenfe,  is 
more  largely  extended  ;  he  might,  confidered  as 
Man  under  the  law,  have  interceeded  for  his  e- 
nemies,  that  were  not  eleAed :  Therefore  we  take 
his  interceffion  here  in  the  fecond  fenfe,  as  he  is 
Mediator  ."And  as  Matthew,  chap.  8.  17.  applies 
his  bearing  of  our  griefs,  and  carrying  of  our 
forrows,  fpoken  of,  verfe  4.  of  this  chap,  to  his 
carrying  of  our  temporal  bodily  infirmities;  So 
there  may  be  an  allufion  to  this,  in  the  Lord's 
prayer  on  the  crofs.  We  mark  this  diftin<5Hon, 
becaufe  Arminians,  that  pretend  to  an  uriiverfai 
f  edemption,plead  alfo  for  an  universal  interceffion: 
(And  on  this  ground,  they  fay,  that  Chrift  pray- 
ed for  many  that  went  to  hell.  But  we  anfwer, 
that  our  bleffed  Lord-Jefus  did  not  there,  if  he 
iprayed  for  a*hy  fuch,  interceed  as  Mediator  pro- 
perly, but  as  Man  under  the  law  ;  even  as  in  his 
prayer  in  the  garden,  when  his  holy  humane  na- 
ture finlefly fear  red  at  the  bitter  cup,  he  prayed, 
[iFather,  if  it  be  pofsible,  let  this  cup  depart  from 
J  me  ;  and  it  was  agreeable  to  the  humane  nature, 
to  feek  innocently  to  efchew  the  drinking  of  fuch 
La  cup  ;  but  when,  in  the  fame  prayer,  he  fpeaks 
Jas  Mediator,  he  fays,  Not  my  will,  but  thine  be 
done',  and,  for  this  caufe  came  1  unto  this  hour: 
So  when  he  preached  as  Man,  and  a  Minifter  of 
the  circumcifion,  he  fays,  0  Jerufalem,  Jeru- 
salem, how  often  would  1  have  gathered  thee, 
andthou  wouldft  not\  Whereas,if  we  confider  him 
as  Mediator,  he  doth  \yhat  he  will,  and  calleth 
none  but  they  come,  and  willeth  none  to  be  ga- 
thered, but  fuch  as  are  gathered  :  The  intercef- 


fion here  meaned,  is  that  which  is  an  article  of 
the   covenant  of  redemption,    and  a  piece  of 
Chrift's  prieftly  office,  to  which  the  promife  in 
the  firft  part  of  the  verfe   is  made  ;  and  there- 
fore we  have  here  clear  accefs  to  (peak  of  it,  ac- 
cording a*s  the  new  teftament  holds  it  out  to  us, 
1. Then  we  obferve  thisD  b  ft  rine  from  it,*  That 
'according-  to  the  covenant  of  redemption,  our 
1  Lord  muft. not  only  die,  but  alfo  interceed  for 
c  tranfgreffors,  or  finners ;  or,  It  is  a  part  of  our 
c  Lord's  office,agreed  upon  in  the  covenant  of  re- 
demption that  he  fhould  be  Interceffor  for  tranf-" 
c  greffors.'  It's  on  this  ground  that  it's  faid,P/*/. 
1 10.4.  The  Lord  hath  f worn,  and  will  not  repent , 
Thou  art  a  Prieft  for  ever  after  the  order  of  Mel  - 
chifedek  \  He  is  aPrieft  after  Melchifedek's  order, 
and  not  after  the  order  of  Aaron;  and  Rom,  8.34. 
he  is   laid  to  bear  the  right  hand  of  God,  mak* 
ing  inter cefsion for  us  :  It's  faid  likewife,  lie b,  7, 
25.    that  H e  is  able  to  Jave  to  the  utter mtft,  all 
that  come  to  God  by  him  ;  feeing  he   ever  liveth 
to  make  intercefsion  for  them.  So,i  John  2.1.  it's 
faid,  If  any  man  fin,  we  have  an  Advocate  with 
the  Father,  Jefuz  Chrift  the  righteous :  •  And  fre- 
quently  elfewh/re,  it's  in  fcripture   attributed 
to  him.  If  it  bjfi  asked,Why  behoved  Jefus  Chrift 
the  Mediator,   to  be  an  Interceffor  P  We  anfwer, 
For  thefe  three  reafons,    1.  It  was  fuitable  to  the 
glory  of  God,  that  the  great  Lord-deputy,  ap- 
pointed for  the  ingathering  of  ele&  finners,fhould 
be  furnifhed  with  this  office  ;  and  his  interceffi- 
on is  derived  from  it,  Heb.  7.  35.  He  is  able  to 
fave  to  the  uttermoft,  feeing  he  ever  liveth  to 
make  inter cejsion  for  us:  He  cannot  fit  up,  nor 
fail  in  proving  himfelfto  be  an   able    Saviour, 
becaufe  he  lives  fo*  ever  to   interceed.    2.  It's 
fuitable  and  meet  for  the  glory  of  the  Mediator, 
and  of  his  priefthood,    that  he  lhould  not-  be  a 
Prieft  for  a  time  only,  but  for  ever;  therefore, 
when  he  is  brought  in  as  a  Prieft,  PfaU  110. 
compared  with  Heb.  7.     he  is  preferred  to  the 
order  of  Aaron,  and  is  faid  to  be  a  Prieft  for  ever9 
after  the  order    of  Melchitedek  ;  by  fo  much  as 
he  is  Surety  of  a  better  teftament  :  They  were 
many,    becaufe    they  were  not  fuffered  to    con- 
tinue', but  this  Alan,  becaufe   he  continueth  for 
ever,    hath  an  unchangeable    priefthood.    It  was 
meet,  in  refpe&of  the  confolation  that  believers 
in  him  have  from  this  his  interceffion  ;  there  had 
been  a  defe&  in  the  confolation  of  believers,  if 
he  had  not  be'en  Interceffor  ;  but  feeing,  as  it  is, 
Heb.  10.  19.  We  have  fuch  an  high  Prieft  over 
the  houfe  of  God,  we  have  boldnefs  to  enter  inUr 
theholieft,  by  anew  and  living  way;  and  may 
draw  near  with  full  affurance  of  faith*    And 
B  b  b  2.  that 


3<$8  Ifaiab  ^3« 

that  which  gives  us  this  boldnefs,  is  that  (as  it 
is,  Heb,  4.  15,  16.)  We  have  not  an  high  Vriefl 
rohich  cannot  be  touched  with  the  feeling  of  our  in- 
firmities,but  was  in  ail  points  tempted  like  as  we 
arre;,-J\\Gx\  follows,  Let  us  therefore  come  boldly  to 
the  throve  cf  grace  that  we  may  obtain  mercy, and 
find  grace  to  help  in  time  of  need,  4»We  may  add, 
that  it's  fuitable,  for  this  reafon,  to  wit,  if  we 
coniider,  and  compare  the  type  with  the  anti- 
type, Excd.  30.  10.  and  Levit.  16.  compared 
thb.  9.  The  high  prielV  had  lacrifices  pre- 
■A  to  him  for  hirnfelf,  and  for  the  people, 
when- he  went  once  in  the  year,  into  the  mod  ho- 
ly^ with  the  blood  of  the-facrifke  ;  which  figni- 
-ied,  that  Chrifl,  after  the  laying  down  ofhis  life, 
zttas  to  enter  into  heaven,  there  to  appear  in  the 
prefencQ  of  God  for  us,  Heb.  9.  24, 

This  is  a  point  which  may  yield  us  many  and 
great  &/W>as,  1.  For  information,  to  clear  us  about 
ChriiVs  interceflion.  2.  For  confolation ,to  fhew  us 
the  advantages  that  flow  to  believers  from  it.  3. 
Per  direclion  in  duty,  to  learn  us  what  ufe  we 
ihpuld  make  of  it.  And,  4.  ^ox-reproof and  convi-> 
ftienjor,  and  or  the  fm  of  our  much  (lighting  and 
2iegle&ing  this  part  of  Chrift's  prieftly  office. 

As  for  the firfl,  It  ferves,  we  lay,  for  informal 
tion  ;  and  to  let  us  fee  that  we  have  an  excellent 
high  Prieft,  who  is  not  only  anfwerable  to  the 
Eype,  in  dying,  but  alfo  in  interceeding  ;  who 
died,  that  he  might  make  application  of  what  he 
purchafed  by   his  death. 

For  further  clearing  and  profecuting.  of  this 
ttfat  we  ihall  fpeak  a  little  to  fome  few  queflions; 
As^i.  What  this  interceflion  is?  2.  Who  inter- 
ceeds  ?  3.  For  whom  ?  4.  For  what  ?  5.  How 
ehis  interceluon  is  performed?  6.  What  .are  the 
grounds  on  which  it  is  founded  ?  ■ 

For  the  firfl.  What  this  interceflion  is  in  gene- 
.  ral.  ?  And  for  clearing  it,  ye  would  confider,  . 
what  it  isTiot;  and,  1. There  is  here  no  humbling 
of  the  Mediator  in  way  of  fupplication,  as  he 
prayed  when  on  earth,  or  as  we  pray,  or  as  one 
2ijan  intreats  or  interceeds  with  another ;  that 
way  of  roterceeding  is  inconfiftent  with  his  ex- 
altation, ftk  humiliation  being  perfe&ed,  and  he 
being  now-,  exited  at  the  right  hand  of  God. 
2.  It's  no  verbal  thing,  no  bringing  forth,  or  ut- 
etring  of  words;  there  is  no  fuch  language  in  our 
JLlord's  interceffion  :  and  fo  we  are  not  to  conceive 
cffhis  interceflion,  as  if  he  made  a  formal  prayer; 
mr.nner  -of  dealing,-  or  proceeding,  is  not 
.;.ew  betwixt  God  and  the  Mediator.  3.  Neither  , 
cr0th  this  his  intercellion  conlid  in  any  new  par- 
tfelfir  a& <cf  his  will,  as  .if  he  did   aft    or  will 

ring  that  he  did  r>ot  be-fore  ■;    therefore  he  - 
&M&Z& Jive  for, evtr3  to  mate: inter cejftjfo  and 


Verfe  12-       .  Serm.    6&9 

to  abide  a  Vriefl  continually  :  His  interceffion  is 
continual^ as  is  clear,  Heb.  7.  3,  25.  his  being  irj- 
heavtn,  and  appearing  there  in  our  name,  is  his- 
ineerceffion.     And  therefore,   2.  Let  us  fee,   in, 
the  next  place,  what  it  is  ?    And  more  generally, 
we  may  take  it-up  in    fuch  exprefsions,  as  the 
fcriptures  make  ufe  of  to  hold  it  out   by  ;  and 
in  the  fimilitudc  and  analogy    whence  it's  bor- 
rowed, for  it's  a  borrowed  thing.as  the  covenant: 
of   redemption  is,  from  compa&s   among   men, 
becaufe  we  cannot  take  up  divine  and  ■  my  (Ven- 
ous   things,  except   they    be  expreiV  after  the 
manner  ot  men  foiv  our  capacity  ;  Such  as  this, 
as  if  a  king's  fon  were  interpofing  for  a  perfon 
not  in  good  terms  with  the  king,  or  for   whom 
he  would  have  fome  benefit  from  the  king  his  fa- 
ther :  The  fimiiitude  feems  indeed  to  be  drawn 
from  this,   yet  it  mu(V  not  be  atVricVed  thereto; 
therefore,  1  John  7.  1.    he  is  called    an  Advo- 
cate with  the  Father;    and  yet  he  doth  not  ad- 
vocate our  caufe  verbally,  as  we    laid  before  ;:. 
And  1    Tim.  2.    5.   There  is  me- God,  and  cne 
Mediator  betwixt  God  and  Men  :  where  the  a- 
poftle  is  fpeaking  of  praying:  And    here -he  is: 
laid  to  make  intercession  for  us,as  the  high  prieiV 
did  in  the  name  of  the  people.    In  a  word,  it  is 
our  Lord  Jelus  ChriiV  his  making  of  what  he  - 
hath  purchafed,  and  hath  engaged  to  him  in  the 
covenant  of  redemption,  efFe&ually  forthcoming 
for  the  behoof  of  the  people,  as  if  he  were  agen- 
ting  their  caufe,  as  an  advocate  in  heaven  ;  which 
isfo  held  forth,  for  the  help  of  our  faith  ;  that: 
the  Mediator  having  made  his  teftament,and con- 
firmed it  by  his  death,  is  looking  well  that   his 
death,  and  the  benefits  purchafed  to  ele&  finners  • 
thereby,  may  be  made  efFe&ual ;  and  is  as  it  were  - 
lying  as  agent    and  advocate  at  court,  to  pro- 
cureand  bring  about  this  bufinefs,  according  to 
that,    John   17.    19,  20,  24.  For  their    fakes  I 
fanttify  my  felf  that  they  alfo  may    be  fanclz- 
fed,  &c.  Neither  pray  I  for  thefe*  alone,  &c.  and,  j 
Father,  I  will  that  thefe  whom  thou  haft  given 
me,  may  be  with  me    where  J  am  :    It's  even 
that  all  may  be  made  good  to  them,  for  whom 
he  fan&iiied  hirnfelf;  and  the  efFe&ual  making, 
out  of  that  which  he  hath  pur.chaled  to  them, 
that  is  called  his  intercefsion  »■ 

idly,  Who  makes  incercefsion  ?  It  is  not  e° 
nough  that  Chrifl:,  as  Man,  makes  intercefsion  ; 
but  it  is  Chrift  Mediator,  God  and  Man  in  one 
Perfon ;  It  being  an  error  of  the  Vapifls,  to  make  » 
the  intercefsion  of  Chrifl:  to  be-a  thing  perfrom- 
ed  by  the  humane  nature  only*-  which  lefteneth  • 
the  confolation  of  believers,  and  is  inconfiflent 
witlii'he/unKmr-crfthctvvo  natures,  and  detrafl-3  I 

fiXMSi.} 


Serm.  66.  ...  '*     ?/*'**  ft- 

from  the  weight  that  his  Godhead  gives  to  his 
interceflion. 

y,  For  whom  does  he  interceed  r^  There 
are  here  extremes  on  both  hands  to  be  efchewed. 
I.  Some  make  his  interceflion  over  broad,  as  if  he 
interceeded  for  all  the  world  :  this  he  exprefly 
denies,  John  17.  9  I  pray  not for  the  world ;  and 
his  inreredfion  being  grounded  on  his  deat':  and 
£tisfa&ion,  it  muifc  be  of  equal  extent  t  - 
with,  and  mull  relate  to  the  covenant  of  redemp- 
tion, wherein  fo  many  were  given  him  to  be  re- 
deemed by  his  death.  2.  Others  make  his  inter- 
ceflion too  narrow,  in  making  it  only  for  them 
that  actually  believe  :  He  alio  refutes  this  opi- 
cion,  Jcbn  17.20.  by  faying,  Neither  pray  1  for 
tbefe  alone  f  but  for  all  that Jha  11  believe  en  me 
through  their  word  :  And  it  is  always,  on  this 
ground  that  he  interceeds,  to  wit,  bedittfe  they 
are  given  ;  fo  that  it's  for.  the  ele&,  converted 
or  unconverted,  that  he  interceeds.  The  reafon 
why  we  mark  this,  is  to  overturn  thereby  two 
corrupt  diftin&icns-that  are  made  ufe  of,  to 
bring  in  an  univerfal  interceflion,  as  well  as  an  u- 
niverfal  redemption.  ( 1.)  Some  make  his  inter- 
ceflion common  to  all  ;  but  we,  according  to  the 
fcripture,  acknowledge  no  fuch  interceflion  to 
belong  to  Chriil,  efpecially  as  Mediator:  how- 
ever, he  might,  as  Man,  under  the  law,  have 
prayed  for  Tome  that  mall  not  be  a&ually  faved, 
as  he  commands  one  man  to  pray  for  other  men, 
yet  not  tor  all  men  fimply.  ?2.)  Others  make  a 
conditional  interceflion  for  all,  as  they  make  a 
conditional  redemption  of  all,  and  make  both 
abiblute  for  believers  only,  which. is  alfo  corrupt; 
for,  confidering  the  obje&of  his  interceflion,  as 
Mediator,  to  be  only  the  ele&,  as  indeed  they 
are,  it  overturns  both  this,  and  the  former  opi- 
nion :  if  he  prayed  not  for  all,  he  died  not  for 
ail  ;  the  one  whereof  is  grounded  on  the  other. 

\tbly,  For  what  doth  he  interceed  ?  In  general, 
for  all  that  is  conditioned  to  him  in  the  covenant, 
for  the  behoof  of  his  people;  he  prays  for  the 
fulfilling  of  all  the  articles  of  the  covenant,  as 
that  all  the  ele&,  who  are  not  regenerate,  may 
be  regenerate,  and  made  believers  ;  that  many 
through  his  knowledge  may  be  jufTiricd  ;  that 
thefe  that  are  regenerate,  and  believers,  and  by 
faith  have  betaken  themfelves  to  him,  may  be  ju~- 
ilified,  pardoned,  and  received  in  favour,  friend- 
fhip,  and  fellowfhip  with  God  ;  that  believers 
may  be  keeped  from  temptation  ;  that  temptati- 
ons may  be  prevented,  and  they  made  to  perfe- 
vere  •,  that  Satan  may  not  make  their  faith  to  fail 
them,  23  he  defigns$  and  the  Lord  gives  ac- 
count of  his  defigrv  Luke  22*  32.  Satan  hath 
fought  .to.  WimwfQUf  out  I  have  prayed  that 


Verfe  12.  3^9 

thy  faith  fail  not ;  that  they  and  their  prayers 
and  fervice  may  be  accepted  ;  that  the  fuits  and 
lupplications  that  they  prelent,  and  put  up  in 
his  name,  may  get  a  hearing  ;  that  they  may  be 
armed  againft  the  fear  of  death;  that  they  may  be 
carried  on  in  the  gradual  advances  of  fanaificati- 
on,  to  the  end  of  their  taith,  thefalvation  of  their 
fouls;  that  they  may  be  glorified,  and  be  where 
he  is,  to  behold  his  glory  :  In  a  word,  he  inter- 
cteds  for  every  thing  needful,  and  for  every 
'thing  promifed  to  them,  his  interceiTion  beifg 
as  broad  as  his  purchafe. 

jtbly,  How- doth  he  perform  this  part  of  his 
prieftly  office  for  his  people  ?  It's  performed  by 
his  entry  into  the  mofl  holy  place,  in  our  na* 
ture  and  name,  as  having  fatis£ed  juil-ice,  and 
vanquifhed  death,  where  he  appears  before  God 
for  us  ;  fo  that  we  are  to  look  to  ChrilVs  being 
in  heaven,  not  fimply  as  glorifying  himfelf,  or 
as  glorified  in  himfelf,  for  himfelf,  but  as  our 
Head  and  Forerunner,  to  anfwer  all  that  can  be 
faidagainft  his  elect,  for  whom  he  furfered  and 
-fatisfied,  as  it  is,  Heb.  9.  23,  24.  It  was  therefore  ' 
neceffary>  that  the  patterns  of  things  in  the  hea- 
vens Jhculd  be  purified  with  thef'e,  but  the  hea- 
venly things  themfelves  with  better  facrifices,for 
Cbriftis  not  entred  into  the  holy  places  made  with 
hands,  which  are  the  figures  of  the  true,  but  into 
heavzn  itfelf\now  to  appear  in  the  pre  fence  cfGod 
for  us  ;  fo  that  our  Lord  Jelus,  by  his  entry  into 
heaven,  doth  declare  (I  mean  materially)  his 
victory  in  our  name,  and  appears  there,  as 'a  pu- 
blick,  and  not  as  a  private  perfon  :  his  entry  in- 
to heaven  is  not  to  be  looked  on  as  the  entry  of 
Mofes,or  otElias,  but  as  the  entry  of  him  who  is 
Head  of  theelecT,  whole  entry  there  is  a  declara- 
tion ofwhat  he  would  be  at :  As  by  the  power  of 
his  Godhead,  he  conveyed  himfelf  in  thither; 
fo  he  hath  taken  pofteffion  in  our  name,  and 
according  to  the  covenant  declares.  That  theie 
whofe  room  he  fuftains,  may  and  muflbe  admit- 
ted to  glory,  and  we  mull  conceive  a  fpecial  ef- 
ficacy in  his  being  there,  for  procuring  to  them 
what  he  hath  purchafed.  2.  His  interceflion  is 
performed  through  the  efficacy  of  his  blood  and 
fatisfadlion,  flowing  from  the  nature  of  the  cove- 
nant, which  hath  a  moral  real  cry,  for  making  ef*-' 
fe&ual  w7hat  he  by  his  death  hath  procured  ;  ai- 
the  apoflle.,  fpeaking  of  Abel's  blood,  and  of  ma- 
king application  of  ChriiFs  blood,  Heb.  12.24. 
faith,  Jtfpeahetb  better  things  than  the  blocd  of  ; 
Abel  ;  for  Abel's  blood  had  a  demerit  in  it  to  cry 
guilt,  and  coukl  not  but  hare  a  curfc  following 
it,  becaufe  God  had  curfed  the  fhedder  of  blood  5 
but  Chrift's  blood,  coniide?cd  as  the  price  of  re-  - 

dempr* 


37°  Ifalah  $3. 

demption  for  the  e!e&,    hath  an  invaiuable  and 
unconceivable  merit  and  worth  in  it,  and  mud 
have  a  cry  for  the  bleflings  pur  chafed  to  them  by 
it.     3.  He  performs  this  his  interceflion  by  his 
Conftant  care,  and  by  his  continual  willingnefs, 
and  a&ual  willing,  that  what  he  hath  purchafed 
for  his  e1e&  people  may  be  applied  to  them,  that 
luch  and  fuch  perlbns  may  be  brought  to  believe, 
that  upon  their  believing  they  may  be  pardoned, 
delivered  from  mares  and  temptations,    keeped 
in  favour  with  God,  may  be  accepted  in  their 
performances,  CSV.  for  he  had  that  prayer,  John 
17.  20,  24.  and  he  continues  to  have  that  fame 
fympathy  ;  his  way  on  earth  was  always  iinlefs, 
but  now  is  glorious  and  majeftick,  fuited  to  his 
glorified  ftate  ;  he  continues  to  interceed  accor- 
ding as  he  intended  ;    and  his  a&ual  willingnefs 
is  a  main  part  of  his  interceflion,  which  is  not  in 
renewing  '  of  a&s  (to  fpeak  fo)  but  in  his  conti- 
nuing defire  and  willingnefs,  that  what  good  he 
hath  purchafed  may  be  conferred,    according  to 
the  covenant ;  for  Chrift  in  heaven  is  ftill  a  true 
Man,  and  hath  a  will,  as  he  had  on  earth,  conti- 
nuing to  feek  that  they  may  be   glorified  with 
him,  for  whom  he  fatisfied :  And  this  a&ual  wil- 
ling, defiring  and  affe&ing,    that  fuch  a  thing 
Ihould  be,   is  called  his  interceflion,     becaufe  it 
cannot  but  befo  efteemed,  as  to  have  the  :effec1: 
to  follow,  according  to  "the  covenant,  as  he  fays, 
jfobn  1  t  .41,42.  /  thank  thee>  Father,  that  thou 
baft  heard  me,  and  I  know  that  thou  hear  eft  me 
always.    This,  as  to  his  actual  willing,  cannot 
bat  be  in  heaven  ;  however,  we  are  fure  that  he 
is"  there,  and  in  our  name,    and   that  his  death 
and  blood- fried  hath  an  efficacy  to  bring  about 
what  he  hath  purchafed  ;  and  that  his  will  and 
affection  are  the  fame,  and  have  an  efficacy  with 
them,  and  die  effe&  certainly  following,  lb  as 
nothing  can  go  wrong  there,  more  than  a  man  that 
hath  a  juft  caufe  in  a  court  of  judicature,  and  an 
able  advocate,  with  much  moyen,  to  agent  and 
plead  it  before  a  juft  judge,  can  be  wronged,  or 
Jofe  his  caufe. 

6thly,  The  grounds  of  his  interceflion,  are,  1. 
The  excellency  of  his  Perfon,  who,  though  he  be 
Man,yethe  isGodaIfo,^«0/  with  the  Father,the 
trlghtnefs  of  his  glory, and  the  exprefs  image  of  his 
Terfon,and  upholding  all  things  by  the  word  of  hU 
power,  as  it  is,  Heb.  1.  2.  which  cannot  but  add 
weight  to  his  interceflion,  as  well  as  to  his  fatif- 
fadtion,  thePerfonthatinterceeds  beingGod.  The 
2d  is  his  tatisfa&Lon.which  is  the  ground  of  his  in- 
terceflion; for  upon  his  fatisfadtion  he  maketh  in- 
terceflion, even  as  if  a  cautioner  would  fiy,I  have 
paid  fuch  a  man's  debt,  and  therefore  he  ought 
,*o  be  abfolved :  Therefore,  1  John  2.  1,  2.  thefe 


Verfe  12.       ^  >  Serm.  66, 

two  are  joined,  We  have  an  Advocate  with  the 
Father ,JefusChri ft  the  righteous ,and  he  is  the  pro- 
pitiati.nfor  our  fins'.  So  R  m.-  .34.  they  are  join- 
ed, It's  Chrift  that  died,  who  is  at  the  right  hand 
cfGod,  and  maketb  intercept  n  f:r  us*  3.  The 
covenant  of  redemption  is  the  great  ground  on 
which  his  interceflion  is  founded  ;  fuch  and  fuch 
perfons  are  given  to  Chrift,  and  fuch  privileges 
and  benefits  offered  to  be  conferred  upon  them, 
on  condition  the  Mediator  would  undertake,  and 
fatisfy  for  them  ;  and  he  having  undertaken,  and 
paid  the  price,  there  is  good  ground  for  his  in- 

*  terceeding,for  the  making  application  of  the  pur- 
chafe  ;  therefore  he  fays,  John  17.  Thine  they 
were,  and  thou  gaveft  them  me,  &c.  This  gives 
him  right  to  pleacrand  interceed  for  them,  feeing 
he  hath  endured  foul-travel  for  them,  he  ought 
to  fee  his  feed,  and  to  have  many  juftified,  and 
freed  from  the  curfe  and  condemnation  that  they 

•  were  obnoxious  to,  as  the  fruit  of  that  fore  foul- 
travel. 

In  and  from  the  confideration  of  thefe,  we  may 
gather  what  is  the  nature  of*Chrift's  interceflion, 
and  how  we  may  make  ufe  of  it,  and  how  particu- 
larly we  fhould  beware  of  a  carnal  miitake  in  ma- 
ny about  his  interceflion,  as  if  he  were  praying  in 
heaven,  as  a  diftinA  Party  from  God.    It's  true, 
he  is  a  diftin&  Perfon  of  the  glorious  Trinity, 
but  not  a  diftin&  Party  in  interceeding,  as  fome 
ignorantiy  conceive  of  him  ;  and  therefore  think 
him  eaiier  to  have  accefs  to  than  the  Father,  and 
therefore  will   pray  him  to  pray  the  Father  for 
them,  as  if,  when  they  prayed  to  him,  they  were 
not  praying  to  the  Father,or  as  it  there  were  not 
one  Obje.ft  of  worfhip.  This  flows  from  ignorance 
of  the  nature  of  Chrift's  interceflion,  &  is  unbeco- 
ming a  Chriftian  ;  for,  fuppofing  a  man  to  reft  by 
faith  on  Chrift,  the  Father   is  content  and  well 
pleafed  to  pardon  him,  as  well  as  the  Son  is,  be- 
caufe he  is  engaged  in  the  covenant  of  redempti- 
on fo  to  do  ;  and,  if  he  be  not  a  believer,  neither 
the  Father  nor   the  Son  will  refpe&  him  :  Our 
ufe-making  of  Chrift's  interceflion   doth  confift 
rather  in  the  founding  of  our  hope  offpeeding 
with  God  on  it,    as  on  his  fatisfaction,  than  in 
putting  up  words  of  prayer  to  him,  tointerceed 
for  us,  as  if  he  were  to  pray  in  heaven,  as  he  did 
on  earth,    or  as  one  man  interceeds  for  another. 
The  point  is  fubHmely  fpiritual,  and  fomeway 
tickle  ;  and  I   indeed  fear  to  enter  on  mo  Ufes, 
at  leaft  for  the  time  :  Only  remember,  that  he  is 
an  Interceflbr  ;    and  learn  to  make  right  ufe  of 
him  as  an    Interceflbr :     And  the  Lord-himfelf 
make  the  benefit  of  his  interceflion  forthcoming 
to  us, 

SERMON 


SERMON     L  X  V 1 1. 


37i 


Ifaiah  liii.  12.  — And  be  made  inter cefftcn  for   the  tranfgreffors. 

by  vertue  of  his  facrifice  once  for  all  offered  up 
when  he  was  on  earth. 

We  obferved  the  laft  day,  That  according  to 
the  covenant  of  redemption,  our  Lord  Jefus 
Chrift  behoved  not  only  to  die,  but  to  be  an  In- 
terceffor;  or,  that  it  belongs  to  our  Lord's  prieft- 
ly  office,  agreed 'upon  in  the  covenant  of  re- 
demption, not  only  to  offer  up  himfelf  in  a  facri- 
fice, and  to  die,  but  to  make  interceffion  for  his 
people  ;  He  made  intercefsi  n  jer  the  tranjgref- 
frs\  or  as  all  the  reft  may  read  in  the  future  time, 
fo  this,  He  Jball  make  intercession  for  the  tranf- 
grejfrs  \  but  for  the  Certainty  of  the  thing,  it's 
.fet  down  in  the  preterit,  or  bypaft  time,  the 
Father  did  take  his  word,  and  ib  it  paft  as  done 
in  the  court" of"  heaven. 

We  cleared  this  point,  and  propofed/W  ufes 
cf  it,  the  firft  whereof  was  to  inform  us  anent 
Chrift's  fulnefs,  to  difcover  his  unlearchable 
riches,  and  to  let  us  fee  what  an  excellent  high 
Prieft  we  have,  that  continues  an  IntercefTor  : 
Not  only  hath  he  once  for  all  offered  up  his  Sa- 
crifice; as  the  high  prieft  under  the.law  did  once 
a  year,  but  hath  entred  within  the  vail,  to  in- 
terceed,  and  thereby  to  make  the  benefits  of  his 
purchafe  effectual  and  forthcoming  to  them  for 
whom  his  facrifice  was  offered  ;  even  as  Lev.  16. 
("where  the  rules  for  the  high  prieft's  offering 
are  given)  after  he  had  offered  the  facrifice,  he 
took  the  blood,  and  entred  within  the  vail ;  and 
by  the  facrifice,  and  his  going  in  to  pray,  he 
.  made  atonement  for  the  people  typically  :  anfwe- 
rable  to  this,  our  Lord  Jefus,  by  bis  once  offe- 
ring, hath  perfected  for  ever  tbefe  who  are  fantbi- 
fed  \  and  by  his  going  within  the  vail,  he  exe- 
cutes this  part  of  his  prieftly  office,  in  inter- 
ceeding  for  tranfgreffors. 

In  profecuting  this  ufe ,  we  anfwered  fome 
queftiens*,  which  now  we  fkatl  not  infill  to  repete; 
only  there  is  a  fhort  queftion  or  two,  that  further 
may  be  asked  which  will  clear  the  former,  ere 
we  go  to  the  next  ufe  ;  and  the  fiift  is,  If  our 
Lord,  before  he  came  in  the  flefh,  difcharged 
this  part  of  his  prieftly  office  ?  The  reafon  of  the 
queftion  or  doubt  is,  becaufe  in  the  New  Tefta- 
ment,  his  intercefsion  is  always,  at  leaft  very  or- 
dinarily, fub joined  to  his  afcenfion.  The  lecond 
is,  How  his  intercefsion  now  differs  from  his 
intercefsion  before  his  incarnation,  or  in  what  re- 
fpects  the  confolation  of  believers,that  flows  from 
his  intercefsion,  is  ftronger  now,  thaa  the  confo- 
lation 


IF  Chrift  were    known  in  the  greatnelsand 
vaft  extent  of  his  worth,     O    how    lovely 
-would  he  be  !     How  incomprebenfibly   full  are 
his   offices    of  grounds   of  confolation   to    his 
people '/     But  the  mean  and   low   thoughts  we 
have  of  him,  and   the  poor   confolation  we  feed 
on,  do  evidence  much    ignorance  of   him,  and 
much  unbelief  of  the  folid  worth  and  fulnefs  that 
is  in  him,  and  in  bis  prieftly  Office  in  particu- 
lar ;    and  yet,  O  how  full  of  confolation  is  it/ 
Sue h  a  high  Vrieft  became  us,  Heb.  7.  26.    even 
fuch  a  high  Prieft  as  finners  had  need  of:   There 
hath  been  much  Ipoken  of  one  part  of  his  prirft- 
.hood,    to  wit,  his  facrifice,   and  offering  up  of 
himfelf,    in  the  former  verfes  of  this  chapter. 
Now,  ere  the  prophet  clok,    he  gives  a  hint  of 
the  other  part   of  his  prieftly  Office,  to  wit,  of 
his  interceffion,  a  main  commendation  of-  Chrift's 
furhels*,  it's  that  which  evidenceth  him  to  be  a 
Saviour,  able  to  fave  to   the  utter  moft  fuch  as 
come  unto  God  thrcupb  him,  becaufe  he  lives  for 
ever  to  male  interceffion  for  them  j  as  it  is,  Heb. 
5.  25.     And  it  is  a  piece  of  the  confolation  of 
God's   people,  that  jefus  Chrift  hath  this  office 
-  by  the  Father's  allowance,    and  that  it  is  articled 
in    the   covenant  of     redemption    betwixt  the 
Father  and  him,  that  as  he  fi\aX\pcur  out  his  foul 
unto  death,  be  numbred  with  tranjgreffors,   bear 
the  fins  of  many,  fo  hejhall  male  intercefsion  for 
thetranjgrejforsy  Therefore,  Heb.  7.  21.    he  is 
faid  to  be  made  an  high  Prieft  with  an  oath,  by 
him  that  faid  unto  him,  Pfal.110.  4.  The  Lord 
frvare,  and-,  to  ill  not  repent,  Thou  art  a  Prieft  for 
evfr,  after  the  order  of  Melchifedek.    He  v-asa 
Prieft  on  earth,  by  offering  himfelf  in  a  facrifice, 
arid  by  interceed'mg  for  elect  finners  ;    and  he  is 
a  Prieft  in  heaven  by  his  interceffion,  and  there- 
fore is  preferred  to  all  the  priefts  on  earth,  Whe 
did  not  continue  by  reafon  of  death,  but  he  conti- 
nues for  ever)  and  none  can  ftart  him  wrong, 
to  fpeak  fo  with  reverence  of  him. 

We  fhew,  in  our  entring  on  this  verfe,  that 
this  his  interceffion  is  not  to  be  aftricted  to  his 
prayer  on  the  crofs,  that  was  but  one  evidence 
or  particular  inftance  of  it  5  but  it  takes  in  his 
whole  interceffion,  becaufe  the  fcope  of  the  Pro- 
phet here  is  to  hold  out,  as  what  God  promifed 
to  him  on  the  one  hand  in  the  covenant  of  re- 
demption, fo  on  the  other  what  he  interceeds 
for;  and  fo  his  interceffion,  looked  on  in  the 
covenant  of  redemption,  takes  in  his  whole  inter- 
ceffion, efpecially  as  it  is  gone  about  in  heaven, 


37?  Ifatah  $3*  • 

lation  of  believers  flowing  therefrom,  was  before 
he  was  incarnate?  As  for  the  firft,  it  cannot  be  de- 
nied, butChriftwas  IntercefTor,  fince  he  had  a 
*Church  in  the  world;  for  it's  a  part  of  his  prieft- 
\y  Office ;  and  he  was  made  a  Prieft,  by  the  eter- 
<nal  oath,  in  the  covenant  of  redemption,  Pfal. 
no.  4.    The  Lord  hath  J w orn,  and  will  not  re- 
fent,  Tbou  art  a  Priefi  for ever  :  And  he  is  faid 
-Co  have  an  unchangeable  Priefthood;  and  there  be- 
-ing  but  one  way  of  accefs  for  finners'to  heaven  by 
Chrift,  who  is  called  the  Lamb  {lain  from  the  be- 
ginning of  the   world,    it  muft  be  holden  for  a 
lure  conclufion,  that  his  interceflion  is  as  old  as 
his  facrifice:  And  he  was  IntercefTor  before  his  in- 
carnation,    in   thefe   three  refpe&s.      1.  In  re- 
spect of  his  office,  being  defigned  to  be  Intercef- 
for;  for  (as  we  faid)  being  defigned  to  be  Prieft, 
and  being  Mediator  before  his  incarnation,  he  be- 
hoved to  be  IntercefTor  alfo  ;  for  that  way  he  did 
mediate;  and  the  benefits  that  came  to  finners 
tfrom  the  beginning  were  the  effects  of  his  inter- 
ceflion; therefore,  1  Tim.  2.  5.     it's  faid,  There 
is  one  God,  and  one  Mediator  between  God  and 
man,  the  Man  Cfrrift  Jefus  ;  and  there  was  ne- 
•rer  another  real  Mediator,however  Mofes  might 
be  called  a. typical  one.     2.  He  was  Interceifor 
-before  his  incarnation,  in  refpectofthe  merit  of 
his  future  facrifice  :    He  did  not  before  his  in* 
carnation    interceed  by    vertue  of  his  facrifice 
•actually  offered,  as  now  he  doth  ;  yet  there  was 
vertue  which  flowed  from  his   facrifice  to  be  of- 
fered, to  the  people  of  God,  as  well  then  as  now, 
when  it  hath  been  long  fince  offered :    The  'fins 
..of  all  that  ever  were  pardoned,    were  pardoned 
on  the  account  of  his  facrifice,  and   fo  alfo  the 
Spiritual  benefits  that  did  redound  to  them,  did 
.redound  to  them  through   his  interceflion  then, 
-as  now,  by  vertue  of  the  fame  facrifice,  becaufe 
of  the  nature  of  the  covenant,    wherein  it  was 
agreed,  that  his  facrifice  fhould  be  of  the  fame 
cfficay  before  his  incarnation,  as  after  :    For  the 
day  and  hour  was  agreed  upon,  when  he  fhould 
offer  that  facrifice;    therefore  it's  faid,  that  in 
due  time,  and  in  the  fulnefs  of  time,    he  came 
find  died.     3.  He  was  IntercefTor  before  his  in- 
carnation,   as  after  it,     in  refpe<5t  of  the  effects 
•l:hat  followed  on  it,  to  the  people  of  God  then 
and  now.     The  people  of  God,  before  his  incar- 
nation, had  communion  with  God,  and  accefs  to 
him,  though   not  generally,  in   that  degree  of 
fcoldnefs  ;  they  prefented  their  prayers  through, 
and  were  beholden  to  the  fame  Chrift  for  a  hear- 
ing, as  we  are  ;  and  therefore  his  intercefsion  be- 
fore his  incarnation  extended  to  them,  as  to  us, 
in  thefe  refpe&s,   but  with  this  difference,  that 
&e  procured  thefe  benefits  to  them  by  vertueof 


Yerfe  12.  .  Serm.  5?: 

the  covenant,  and  the  efficacy  of  his  blood  to  be 
offered ;  and  now  he  procures  them  to  his 
people,  fince  his  incarnation  and  afcenfion,  by 
vertue  of  the  fame  afcenfion,  and  by  vertue  of 
the  efficacy  of  the  blood  tffrered. 

As  to  the  2d,  How  his  mediation  and  inter- 
ceflion now  differs  fmce  his  afcenfion,  from  his 
interceflion  before  it,  as  to  the  ftrengthning  of  the 
confolation  of  the  people  of  God  ?  For  anfwer, 
1.  We  lay  down  this  for  a  conclufion,  That 
though  our  Lord  Jefus  was  Mediator,  both  be- 
fore his  incarnation,  and  now ;  yet  fince  his  af- 
cenfion, he  hath  a  new  way  of  mediation  and 
interceflion,  that  exceedingly  abounds  to  the 
ftrengthning  of  the  confolation  of  his  people; 
therefore  it's  ordinarily  fubjoined  to  his  afcenfi- 
on, becaufe  of  his  new  manner  o'i  difcharging 
that  his  Office.  It  is  true,  there  is  no  addition 
to  that  grace  which  is  infinite  in  him,  as  if  he 
could  be  more  gracious  ;  or  as  if,  in  refpe&  of  the 
covenant,  there  could  be  larger  promifes,  as  to 
effential  things  contained  therein  ;  but  by  taking 
on  our  nature,  he  hath  a  new  way  of  being  af- 
fected, and  a  new  way  venting  his  affection  to 
us,  and  is  capable  of  another  manner  of  touch 
with  the  infirmities  of  his  people  now,  that  he 
hath  humane  bowels,  though  glorified  and  glo- 
rious; and  the  faith  of  his  people  hath  a  ground 
fuperadded,  whereupon  to  expect  the  commu- 
nication of  that  grace-,  mercy  and* good nefs  that 
is  in  him,  though  all  the  erTe&s  that  followed  to 
hjs  people,  before  his  incarnation,  had  refpe&  to 
his  future  incarnation;  fo  thefe  effects  had  refpeA 
to  his  future  interceflion,  in  our  nature,  as  well 
as  to  his  dying,  and  laying  down  of  the  price  :  for 
thefe  that  were  admitted  to  heaven  ere  he  came  in 
the  flefh,  were  admitted  the  fame  way  that  we  are. 

But  2.  and  more  particularly,  if  it  be  asked, 
Wherein  this  addition  to  the  confolation  of  God's 
people  by  his  interceflion,  after  his  afcenfion, 
kythes,  'or  manifefts  itfelf  ?  "We  may  take  it  up 
in  thefe  fix  fteps,  whi«h  will  alfo  ferve  to  illu- 
ftrate  the  manner  of  his  interceeding.  1.  It 
kythes  in  this,  that  he  appeareth  in  heaven  in  our 
nature;  now  the  Man  Chrfft  is  in  heaven  inter- 
ceeding, and  as  Advocate  anfwering  for  purfued 
finners,  or  as  AmbafTador  and  Legate,  agenting 
the  affairs  of  them  that  are  given  him  of  the  Fa- 
ther, as  it  is,  Heb.6»  24.  He  is  not  entred  into 
the  holy  places  made  with  bands,  but  into  heaven 
itjelf,  to  appear  now  in  the  prefence  of  God  for 
us ;  where  the  apoftle  having  been  fpeaking  of 
the  excellency  of  his  prieflhood  behre,  and  com- 
paring him  with  the  type,  he  tells,  that  he  is 
not  entred  into  the  typical  tabernacle*  but  into 

heaven 


Sprm.67.  ■  ,    .         rif*'**ph 

heaven  itfelf,to  appear  there  in  the  pretence  oiGod 
for  us  ;    And  this  is  afolid  ground  of  confolation 
to  a  poor  believing  finner,  that  he  hath  Chrift  in 
his  own   nature  in    heaven  interceeding,    that 
what  he  hath  performed  before,  by  vertue  of  his 
office,  and  of  the  efficacy   of  his  facrifice  to  be 
offered    when  he  fhould  be  incarnate  \  he   now 
being  incarnate,  and  aicended,  performs  it,  we 
having  God  in  our  nature,    become  a  Man  like 
unto  us,    to  care  for   the  things  of  his  people  : 
and  if  any  new  queftion  arife,  or  debate  be  dar- 
ted-, to  entertain  the  treaty,    and  to  effe&uate 
and  make  out  their  bufinefs,    that  nothing  that 
concerns  them  mifgive.     2.  Their  confolation  is 
ftronger  in  this  refpe&,  that  he  is  in  heaven,  by 
vertue  of  the  efficacy  of  his  facrifice  already  offe- 
red ;  as  the  high  pried,  when  he  had  offered  the 
facrifice,  took  the  blood   with   him  within  the 
vail,  and  interceeded  for  the  people,  fo  our  Lord 
jefus  is-  riot  now  interceeding  by  vertue  of  his 
facrifice  to  be  offered,  but  by  vertue  of   his  fa- 
crifice-already,  offered,  having   entred  into*  hea- 
ven, and  taken  the  efficacy  of  his  facrifice  wijh 
him,    to   enter  it  (to  fpeak  fo)  in  the  book  of 
jGod,  to.ftand  on  record  :  nay,  he  flandeth  there 
himfelf,  to  keep  the  memory  of  his  blood  frc ill  ; 
and  by  each  appearance  of  him  there,    who-  is 
never  out  of  the  fight   of  the  majtfty  of  God, 
;  there  is  ftill  a  reprefentat-ion  of  the  worth  and 
efficacy  of  his  facrifice,  and  for  whom,  and  for 
I  what  it  was  offered.     3.  There  is,  by  the  Man 
I  Chrift  his  being  in  heaven,  this  ground  ofcon- 
L  folation  fuperadded,  that  he   hath    a   fympithy 
j  with  finners  otherwife  than  before,  hot  as  to  the 
.  degree,  nor  as  to  the  intenfnefs  of  his  grace. and 
j  mercy,   (as  I  hinted  before)  but  as  to  the  man-  - 
I  ner  how  he  is  affe&ed  ;    ^o  that  he  hath  the  true 
1'  nature  and  finlefs  affection  of  a  Man,  and  fo  hath 
\\  bowels  to  be  wrought  upon,  which  kythed  while 
he  was  on  earth  :  Although  we  cannot  take  up  the 
manner  how  he  is  touched,  yet  he  is  touched   c- 
therwife  thanGod  abftra&ly  confidered  can  be,and 
otherwife  than  an  angel  in  heaven  can  be  touched, 
latwe  may  fee,   Heb.2*  17.  &4.15.  We  have  not 
an  high  Priefiy  which  -cannot  be  touched  with  the 
feeling  of  our  infirmities,  but  was  in  all  things 
tempted  as  we  are,  yet  without  fin  :  A  nd  it  beho- 
ved  him  to  be  like  unto  his  brethren,    that  he 
might  be  a  merciful  and  faithful  high  Prieft,  and, 
have  compaffion  on  the  ignorant^  and  thsm  that 
are  out  ot  the  way  :  He  is  finners  Friend  that  is 
Interceffor,    and  fuch  an  Interceffar,  that  inter- 
ceeds,    from  the   impreffion  that  the  holy  and 
.inconceivable  fyrapathy,  which  he  hath  with  his 
members,  hath  upon  him,  as  his  expreflion  t;o  Paul 
fpeaks  forth,  Ails  9.  Saul,  Saul,  why  perfecutefl 


verie  12.    .  373 

thou  me  ?  counting  himfelf  a  Sufferer  with    his 
people,  which  cannot  but  have  its  own  influence 
on  his  interceflion,  and  add  to  the  confolation  of 
his  people,    that  what  he  interceeds  for  the  pro- 
curement of  to  them,  is  fonie  way  on  this  ground, 
as  being  a  favour   to   their  glorified  Head.     4. 
Befide  this  fympathy,  he  hath  a  longing  (to  fpeak 
fo)  to  have  all  the  wants  and  defects  of  his  people 
fupplied  and  made  up,  and  to  have  all  the  pro-  . 
mifes  made  to  him,  in  behalf  of.  the  eleft,  fulfil- 
led :  not  any  fuch  longing,  as   may  in  the  leaft 
incroach  on,  or  be    inconfiftent  with  the  glory, 
and  glorified   date  of  our  bleffed   Lord  Jefus  ;    - 
but  cpnfidering,  that  there  is  a  near  relation  be- 
twixt him  and  bis  followers,  he  being  the  Head, 
and  they  the  members,  and  that  he  hath   a  fym- 
pathy and  affe&ion  according   to  that  relation, 
it  is  anfwerable  and   fuitable,  that  he  fhould  de- 
fire,  and  fonie  Way  long  for  the  perfecting  of  his     v 
body  the  Church,  which,  Ephef.  1.  is  cal!ed,r£e 
fulnefs  of  him  who'filleth  all  in  all:  And  he  hath", 
no  queftion,  though  a  moft  pure  and  regular,  yet 
a  moft  kindly  and  ftrong  defire  and  longing  to 
have  his  body  perfected,  to  have  the  ele£  gathe- 
red and  brought  in,    as  he  had  on  earth  a  longing 
to  have  the  work  firiihed,  which  was  given  him 
to  do:  And  this  cannot  but  be  a  weighty    part 
of  his  intercession,  .and  very  comfortable   to  his 
people,  his  longing  to  have  fuch  and  fuch  a  per- 
fon  converted,  fuch  and  fuch  a  per fon  more  mor-  *» 
tified  and  more  .perfected,    and  made  more  con- 
form to  him.    There   is  a  word,  Heb.  10.  13. 
that  gives  ground  for  this,  From  henceforth  ex- 
peeling  till  all  his  enemies  be  made  his  footflocl ; 
and  what  is  fpoken  of  this  expecting  of  what  is 
there  mentioned,  may  be  appli^to  other  things : 
He  is  lure,  expecting,,  till  all  thefe  promifes.  con- 
cerning his  feeing  of  a  feed,  and   the  justifying 
and  glorifying  of  many,  befuifi'ed,  becaufe-that 
was  promifed  him  in  the  former  verfe  y  and  ex- 
pecting, till  he  divide  the  fpoil  with  the  ftrong, 
as  is  promifed  »n  the  former  part  of  this  verfe* 
Now,  our  Lord  Jefus  having  laid  down  his  life, 
what  is  he  doing  in  heaven  r  Even  longing  till 
thefe  promifesbe  fulfilled;  net  that  he  h&th  any 
longing  that  implt-es  a  defeclr  in  him  fimply,  for 
he  is  absolutely  glorified  and  glorious  ;  yet  fuch 
longing  as  is  confident  with  his  glorified  date,  as 
(if  we  may  make  the  comparifon,    though  in  e- 
very  thing  it  be  not  fuitabie)  the  fouls  in  heaven 
are  perfectly  glorified,  yet  they  have  a  longing, 
for  the  union  of  their  bodies,    for  the  perfecting 
o[  Chrift's  Body  myftical,  and  for  the  union  of 
all  the  members  in  a  lbul  and  body  withthe  Head* 
So  Chrift,  confidered  as  Mediator,  < 
C  c      " 


474  //*«£  «53- 

heaven,  hath  a  longing  and  holy  defire,  which  a- 
grees  with  his  office,  and  is  a  qualification  there- 
of, and  doth  nowife  interrupt  his  happinefs, 
that  what  concerns-his  ele&  may  be  perfefted  ; 
therefore  it's  faid  in  theverfe  before,  H-eJhallfee 
*f  the  travel  ofhisfoul,andJball  be  fatisfied,  im- 
porting,that  it's  a  kind  of  new  fatisfaclion  to  him, 
to  get  a  iinner  brought  in  to  belfeve  in  him,  and 
,  that  he  was  waiting  and  longing  for  it.  5.  He 
.hath  an  a<5tual  waiting  and  continuing  defire,  that 
what  he  hath  purcbafed  to  fuch  and  fuch  perfons 
may  be  applied  ;  and  this  is  not  (imply  to  will, 
for  he  had  that  on  earth,  but  a  declaring  of  it  in 
heaven,  that  fuch  and  fuch  things',  ma}' be  tnade 
forthcoming"  and  made  e/Fe&ua!  for  the  behoof 
of  his  members.,  that  what  he  intended,  in  faj  ing 
down  his  life,  may  be  brought  to  pals  ;  it's  the 
Mediator  God->; an  willing,  whole  will,  asWan, 
being  perfectly  conform  to  the  will  of  God,  can- 
not be  (  to  (peak  lo)  gainfaid,  in  whatfoever  he 
willeth  for  the  pedons  given  him-;  and  this  is-. 
anlwerable  to  that,  John  .1 7. 11.  Father,  J  will, 
that  tbefe  wh:m  tbcu  haft  given  me  may  be 
With  me  where  I  am,  &c  '  I  will,  that  fuch  and 
fuch  things  engaged  to"  me  for  them  may  be  made 
good. ;  that  fuch  and  fuch  perfons  be  pardoned 
and  brought  through  ;  that  they  may  be  prefer- 
ved  from  temptation,  may  have  their  prayers 
heard;  that  they  may  be  made  toperfevere,and 
may  be  glorified:  So  that  we  cannot  imagine  a  caTe 
wherein  God's  people  have  need,  and  a  promife 
in  the  covenant,  but  there  is  an  a&ual  willing- 
Jiefs  in  Chrift  to  have  the  need  fupplied,  and  the 
promife  applied,  according  to  the  terms  of  the 
■covenant.  6.  We  may  take  in  here,  not  only  * 
Chrift's  willing  i:hat  fuch  a  thing  be  done,  but 
)his  efFe&ual  doing  of  it :  And  as  thi  s  is  a  piece  of 
liis  interceffion,  lb  it  holds  him  forth  to  be  a  no- 
table Interceifor  5  compare  John  14.  13,  16,  26. 
&  15.  26.  &  16.  7.  In  the  14  Cbap.verfe  13.  he 
fays,  Whatever  ye  ask  in  my  name,  I  will  do  ; 
which  we  fuppofe  refpe&s  Chrift  as  Mediator,  to 
toe  trufted  as  great  Lord-deputy  in  our  nature, 
to  anfwer  the  prayers  of  his  people,  when  put 
up  according  to  the  will  of  God.  The  16  Chap, 
v.  26.  f  peaks  of  the  Father's  fending  the  Comfor- 
ter ;  and  Chap.  15.  26.0  f  the  Mediator's  fending 
the  Comforter :  So  doth  Chap*  16.  7.  in  one  place 
it  is,  What  ye  ask*  1  will  do  ;  and  in  another 
plr.ce,  it  is  that  toe  Father  wiU  do:  it's  all  one ; 
but  it  is  to  fhew,  that  what  the  Father  doth,  he 
will  do  it  by  the  Son  the  Mediator,  and  he  will 
actually  perform  it :  and  thefe  three  expreffions, 
J  will  pray  the  lather,  and  J  will  fend,  and  thsr 
Father  will  fend,  hold  out  this,  that  as  the  Fa- 
ster d.oth  by  the  Son,  fo  this  is  a  part  of  thrift's 


Ycrfe  I2k  Serm.  67. 

mtercelfioiv  efre&ually  to  procure  and  lend  out 
to  us  what  we  have  need  of.  7.  In  all  this,  there  is 
in  the  Man-Chriil,  an  adoration  of  the  Father, 
which,  though  it  be  not. inch  as* is  unsuitable  to 
his  exalted  and-  glorified  (late,  yet  is  it  beco- 
ming well  him  that  is  Man,  and  in  that  refpeeY 
is  at  his  right  hand,  to  give  to  God.  [  [hall  on- 
ly fay  further  here,  that  tho'  we  cannot  tell  how 
he  interceeds,  to  latisfy  our  felves  fully,  yet  this 
is  clearly  held  forth  to  us,  that  whatfoever  is 
needful,  by  his  being  in  heaven,  we  may  confi- 
dently expect  it  will  be  performed  from  the  Man  - 
Chrill,  Iron?  him  who  is  God-Man  in  one  Per- 
fon  ;  and  fo  his-nt.  rceifion  with  the  Father  is  his 
actual  procuring  and  doing  ;uch  a  thing,  and  • 
that  net  as  God  tlmpjy,  buf  as  Mediator:  There- 
fore thele.two  words  are  put  in  the  forecited  ex- 
preilions,  Whatfoever  ye  ask  in  my  name,  I  will 
do  it,  that  the  Lather  may  be glcrtfed  in  the  Son, 
and  xv hem  the  Father  will  fend  in  my  name  ; 
tau  lSj  by -venue  ot  my  procurement,  by  vertue 
Of  my  facrifice  andanterceifion  :  and  the  fending  ' 
or  the  Comforter  thews,  that  it  is  performed  by 
him  that  is  God-Man,  out  of  the  refpeft  he  hath 
to  his  members,  and  on  the  account  of  his  office, 
which  he  purfues  for  their  edification  ;  And  fo 
there  is  enough  to  anfwer  the  queltion,  and  a— 
bounding  conlolation  to  his  people,  which  is  the 
next  Uje, 

Ufe  2.  To  fhew  the  notable  confolation  that . 
flows  from  this  part  .of  ChriiVs  office.  O  what, 
fa.vourineis  and  unfearchable  ri-ches  are  in  this. 
.  part  of  his  name,  that  our  Lord  Jefus,  as-  In-_ 
tercefibr,  appears  in -the  pre'fence  of  God  for  us  f 
We  fhall  fpeak  here  of  thefe  five  things  ;  i.Where- 
in  this  is  comfortable  ?  or  to  the  extent  of  it.  2. 
lo  the  advantages  that  follow  on  it.  3.  To  the 
grounds  of,  this  confolation,  which  are  confir- 
mations of  iti  4.  To  this,  at  what  times,  and 
particular  occafions  the  people  of  God  may,  and 
ought  in  a  fpecial  manner  to  make  ufe  of,  and. 
comfort  themfeives  in  it.  And,  5.  On  what: 
terms  this  confolation  is  allowed,  that  they  grow 
not  vain  and  proud  of  it.    . 

For  the firfti  Our  Lord's  interceffion  gives  a 
four  fold  extentof  confolation,  that  makes  it  won- 
derful, 1.  In  its  univerfality,  as  to  the  perfons 
to  whom  it's  extended,  not  indeed  to  all  men  in, 
the  world,  but  to  all  that  will  make  ufe  of  it ;  and 
tho'  it  were  fimply  of  untverfal  extent  to  all  men 
in  the  world,  yet  it  would  comfort  none  but, 
fuch  as  made  ufe  of  it.  And  that  vanity  of 
the  Arminians,  that  extends  Chrift's  death  and 
interceffion  to  all,  can  truly  fay  no  more  for 
folid^  comfort  J  for.  they   are   forced. to  fay» 


Serm.  07. 


If atah  53.  Verb*  ifc 


That  Chrift  died,and  intended  bis  death  for  ma 
ny  that  will  never  get  good  of  him  :  but  we  /ay, 
AH  that  he  intended  fhould  get  good  of  his  death, 
do  get  the  intended  good  of  it  ;  yet,  we  lay.  that 
"whoever  will  makeup  of  him,  mall-get  good  both 
of  his  death,  and  of  his  interceflion:  $o,Heb.  7. 
.15.  He  is  able  to  jawe  to  the  utter  m^ft,  all  that 
■tome  unto  God  through  him*  Though  the  caufe 
feemed  to  be  defperate,  and  the  fentence  pronoun- 
ced, Cur  fed.  is  be  that  continues  not  in  all  things 
Written  in  the  lam>  yet  he  is  able  to  lave  them ; 
therefore,  1  John. 2.  2.  'tis  laid,  Jf  any  manfin, 
O  Grange  words !  We  have  anAdvccauyh  hat !  an 
Advocate  for  any  man  ?  yea, for  any  man  that  will 
make  ule  of  him  :  For,  as  we  fhew  before,  though 
'tis  true  that  his  intercefiion  is  bounded  to  his 
elecT,  yet  'tis  as  true,  that  he  refufes  no  caufe  that 
is  honeftly  given  him  to  plead  ;  If  any  man  fin, 
-roe  have  an  Advocate  :  He  will  not  fay  to  tuch 
poor  fouls,  I  will  not  be  for  you,  i.  have  done  all 
,>that  I  may3but  it  is  gone  agairsft  me  ;  neither  will 
heprig(to  fay  fo)with  you  ;  he  will  not  fay,  1  will 
have  this  or  that,  ere  I  undertake  your  caufe  for 
you  ;  but,//  any  m<in  fin  *Ifany  man  fee  his  need, 
and  will  imploy  him,  whether  he  be  a  great  man, 
•-or  mean  man,  whether  he  be  poor  or  rich,  bond 
or  free  ^  ^whether  he  be  an  old  finner  that  has  liv- 
ed long  in  fecurity,  hypocrifieor  propfanity,  or 
be  a  fitten  up  profeffor,  whether  he  be  young  or 
old*  if  any  of  you  all  that  are  here  will  come  to 
him,  he  will  not  refufe  to  be  imployed  by  you  : 
By  him  therefore  (as  the  apoftle  exhorts,  Heb. 
13*  15.)  let  us  offer -praife  to  God  continually  : 
And  as  praife,  fo  the  fa'crifices  of  other  duties.and 
they  lhall  be  accepted.  As  the  offer  of  the  Gotpel 
runs  on  an  univerfality,  and'  excludes  none,  but 


37* 


looked  like  a  loft  cau&jand  though  the  conference 
had  pronounced  the  fentence,  God  is  gri.at  r 
than  the  confeience,  and  can  loofe  from  it  ; 
though  the  aft  were  patl.  in  the  law,  he  can 
cancel  it :  And  here  comes  in  t\\^  triumph, 
Rom.  8.33,  34.  lVtJ<J})all  lay  any  thing  to  tb» 
charge  of  God's  elelt  ?  it  is  God  t&ai  juji  fics.  Will 
the  devil,  the  law,  the  eonieicne^  or  any- 
thing, lay  ought  to  the  charge  or  the  man  <vhoiri 
God  juuifies  ;  No,  why  for1  it  isChrifl  that 
died. :  But  that  is  not  all  ;  Alas  !  may  the  loul 
fay,  how  wiii  I  gfi  good  of  Cm  tit's  death  ?  1 
cannot  apply  it,  ana  mane  ule  of  it:  He  answers! 
that  Hi:  is  al for  if  en  again  and  filter*  do  w »  at 
tbe  ngot  hand  jf  God,  andtbtrc  rraketb  inter* 
ctjjinj-r  us  \  to  wit,  that  his  purchaie  ma>  Bo 
applied:  and  there  needs  no  more,  ye  wifl  get 
no  more,  ye  can  leek  no  more,  ana  that  doles- 
the  triumph.  There  is  no  iin,  before  nor  after 
convtriion,  no  un  of  ignorance,  no  iin  againir, 
light,  no  enemy,  no  temptation,  whatever  it  be> 
but  that  word  arrfwers  all,  Who  can  lay  any  thing 
to  the  charge  of  God's  eleft  ?  Where  Chriil  takes 
the  finner's  ca(e  in  hand,  who  will  ftand  up  a- 
gainft  him  ?  he  is  too  ftrong  a  I  arty.  If  Sataw 
(land  at  the  high  priell's  hand,  it's  the  Lord  that 
rebukes  him,  Zech>  3.  that  as  it  were  boafts 
him  from  the  bar.  3.  1  he  extent  of  this  confo- 
lation  appears,  in  refpect  of  the  degree  and 
height  of  the  perfe&ion  of  the  ftlvation  that 
comes  by  ChrinVs  interceilion,  to  all  that  make  ufe 
of  him,  in  all  cafes,  Heb.  7.  2s  •  He  is  able  to  fave 
to  the  uttermefi  :  The  word  is  very  iignincant, 
he  is  able  to  lave  perfectly,  to  perfection,  and  to 
perfectionat  the  height  of  perfection  y  and  what 
more  would  ye  be  at  r  He  can  Cave  from  corrup- 


thefe  that  by  their  unbelief  exclude  themfelves ;      tion,  and  put  without  the   reach  of  it ;  he  can 

c.   1  •     •    ^'    m .._: Cj;*»      If-,«„         /*„..,*  r- - ^1-      .1    -^  -^  n.    it  _    . 


So  his  interceilion  runs  on  an  univerfality,  If  any 
man  fin,  and  will  imploy  him,  he  is  an  Ad vo- 
.  cate  at  hand  :  And  feeing  it  is  Chrift,  and 
Chrift  as  Interceflbr  for  tranfgreffors,  that  we 
are  fpeaking  of,  as -the  ground  of  fianers  confo- 
lation,  letme  in  palling  defire  you  to  remember, 
that  he  is  pointing  at  you,  men  and  women  ; 
and  if  there  be  any  of  you,  that  have  a  bro- 
ken caufe  to  plead,  any  debt  that  ye  would  fain 
be  freed  of,  any  fin  to  .be  pardoned,or  your  peace 
to  be  made  with  God;  here  is  an  Advocate,. 
and  the  very  beft,offering  himfelf  to  be  imployed 


fave  from  wrath,  that  it  fhall  not  come  near  you  ; 
he  <ran'fave  from  a;!  the  effects  or  fin  and  wrath  ; 
he  ihallnot  leave  a  tear  on  the  cheek  of  any  of 
his  own,  ere  all  be  done  }  and  that  is  tne  ..gro.md 
of  it,  For  he  lives  for  ever  to  make  inter ctffion. 
for  us.  If  any  fliould  fay,  He  may  fave  from  one 
fin,^  but  not  from  another,  or  he  may  bring  me 
a  piece  of  the  way  to  heaven,  and  then  leave  me 
there;  'tis  folly,  fays  the  Apoftl, ,  to  think  fo, 
For  he  is  able  to  fave  to  the  utter m  ft.  becaufs 
he  livepfor  ever  to  make  inperceffion  :  Although 
his  death  leem  to  be  tranfient,  once  for  all  per- 


Such  an  Advocate  as  laid,  fobn  \\.  I  thank  thee,  •     fecled,  yet  that  cannot  mar  the  application  of  the 


Father^  for  that  I  knew  thou  heareft  me  always  : 
This  was  true  while  he  was  on  earth,  and  Will  be 
true  to  the  end  of  the  world.  2  The  extent  of  this* 
consolation  appearsin  refpe&ol  all  cafes  :  As  his 
interceflion-fecludes.no  perfon,  that' will  make 
ufe  of  him  j  fo  it  fecludes  no  it  cafe,  though  it 


benefits  purchafed  by  it  •>  for' he  is  Intercef- 
for,  and  he  tint  procured  thy  entring  in  the 
way,  will  carry  thee  on  in  it  ;  he  that  pro:u- 
red  a  lanctihed  •  conviction  to  come  in,  will 
through  it ;  he  that  procured  thy  j unification, 
C  c  c  z  an# 


j  376*  :  Jfaiab  $3. 

and  pardon  of  fin,  will  alio  apply  it  to  thy  con- 
science, and  bring  forth  an  intimation  of  it,  when 
he -thinks  fit,  and  fan&ify  thee  throughly:  and 
this  is  indeed  great  confolation  to  a  finner,  that 
he  who  hath  begun  the  work  will  perfect  if,  and 
'  he  will  not  leave  it,  till  it  be  at  fuch  a  height  of 
perfe<5Hon,as  it  can  be  de/ired  to  be  no  higher. 
4.  The  extent  of  this  confolation  is  fuch,  that  it 
reacheth  to  all  times.  There  is  not  a  believer  in 
any  place  or  cafe,  that  is  wreftling  with  any  dif- 
ficulty, that  can  come  wrong  to  Chrift  j  he  is  e- 
ver  in  readinefs  to  be  imployed',  there  is  never 
an  hour  Jior  moment  that)he  hath  his  door  ihut  : 
•  he  died  once,  but  now  lives  for  ever,  to  die  no 
more;  and  he  lives  for  ever,  to  make  intercefli- 
on :  he  is  entred  into  immortality,  to  make  ef- 
fectual what  he  hath  undertaken  in  favours  of  his 
people  ;  he  is  always  at  the  bar,  and  when  his 
own  are  but  little  imploying  him,  he  is  minding 
their  affairs  night  and  day,    watching  over  them 

• .  every  moment.  SecZuke  22.  where  the  Lord  faith, 
Feter,  Satan  hath  Jought  to  winnow  thee,  but 
J  harve  prayed  for  thee,  that  thy  faith  fail  not : 
Satan  gave  in  a  bill  againft  Peter,  when  he  had  no 
•mind  of  it,  but  the  Lord  repelled  it  .:■  the  great- 
eft  cheat,  or  the  moil  fubtile  adverfary,  that 
.  fteals  out  decreets,  <^mnot  circurnveen  him  ;  he 


Verfe  12.  Ser.m.  6%. 

is  ftill  waiting  on  at  the  bar,  that  nothing  come 
in  againft  his  people  to  their  prejudice  ;  and  if 
it  do  come  in,  it's  that  he  may  crulh  it  in  the firfl 
motion.  O  hovf  doth  the  confolation  of  belie- 
vers ft  ream  out  here  !  He  will  not  cry,  mr  lift  up, 
nor  caufe  his  voice  to  be  heard  on  high  ;  a  bruiftd 
reed  will  he  not  break,  and  the  fmoking  flax  will 
he  not  quench i  until  he  bring  forth  judgment  un- 
to truth :  he  will  not  contend,  nor  fay,  Man  or  . 
woman,  how  is  this,  that  thou  haft  put  thy  felf  in 
the  mire,  and  would  have  me  to  take  thee  out 
of  it  ;  that  thou  brings  a  broken  plea  to  me,  and 
feeks  of  me  to  right  it  ?  He  will  not  ask,  whether  , 
ye  have  money,  all  his  imploymcnt  is  "free  ;  nor 
will  he  put  you  back  till  the  morrow,  nor  bid 
you  wait  on  till  another  time:  morning  and  eve-, 
ning,  and  at  mid-night  he  is  ready  ;  and  when 
theeleft  (inner  hath  liitle  thought,  he  is  watch- 
ing over  his  need,  preventing  many  temptati- 
ons, keeping  from  many  ill  turns,  catling  many 
challenges  ove-r  the  bar,  that  the  <? evil  and  the 
law  put  in:  T'hereiore  ftudy  his  offices  more, 
and  this  among 'the  reft  ',  we  much  wrong  him, 
in  not  ftudying  of  them,  and  acquainting  .our 
feives  with  them,  that  we  may  feed  upon  them. 
Himfelf  open  up  his  name  to  us,  and  to. him -be 
praiie. 


SERMON    LXVIII. 

Ifaiah  liii.  12.  -  And  made  inter ceffion  for  the  tranfgrejjcrs* 


OThat  finners  were  ferioufly  confidering  how 
much  they  are  obliged  to  Chrift!  he  hath, 
in  the  former  words,  poured  out  his  foul  unto 
death  for  finners,  and  was  wounded  for  tranfgref- 
fors  ;  and  yet  that  was  not  all,  tho'  fin  was  our 
Lord's  death,he  hath  not  caften  out  with  finners, 
but  having  gotten  the  vi&ory  over  all.  enemies, 
and  fitten  down  at  the  right. hand  of  God,  be 
wakes  inter cefsion  \  and  to  make  it  the  more  full, 
it's  faid,  he  makes  inter  cefsion  for  tranfgreffors ; 
All  his  offices  have  an  eye  to  fin -and  finners3  and 
this  part  of  his  office  among  others. 

We' began  to  fpeak  of  an  ufe  of  comfort  that 
flows  from  this  ;  and  truly ,  if  any  doctrine  be 
comfortable,  this  is,  that  finners  have  an  Advo- 
cate with  the  Father  :  What  would  finners  do, 
when  their  peaceus  broken,  and  there  is  a  door 
Ihut  betwixt  God  and  them,  and  his  back  is  tur- 
ned on  them,  and  the  conscience  is  wakned,  and 
they  cannot  think  on  God  but  it's  troublefome 
to  them,  if  they  had  not  a  Friend  in  court,  with 
whom  the  Eather  cannot  but  be  well  pleafed  ?  * 
This  confolation  being  a  main  part  of  the  ufe  of 
this  doctrine,  and  the  ground  of  believers  bold- 
nefs  with  Godwin  the  following  of  it  forth>we  pro- 


pofed  five  things  to  be  fpoken  to.  1.  To  fhew  the 
largenefs  and  extent  of  the  confolation  that  -flows 
from  this  ground,  and  of  this  we  fpake.  2.  The 
particular  advantages  that  the  fcripture  attri- 
butes to  Chrift's  interceflion,  and  the  confolation 
that  is  in  them.  3.  The  particular  times,  when 
efpecially  believers  are  called  to  make  ufe  of  this 
confolation.  4.  Some  grounds  warranting  them 
to  make  ufe  of  it.  And,  «,.  Some  caveats,  or  ad- 
vertifements  to  them  that  would  warrantably 
comfort  \hemfelves  from  it. 

To  proceed  now,  and  to  fpeak  to  thefe  la  ft  four 
things.     1.  The  particular  advantages  that  the 
fcriptures  attribute  to  Chrift's  intercefTion  ;  and 
if  ye  look  through  them,  we  will  find  that  there 
is  nothing  that  may  be   ufeful  to  a   believer, 
either  as  to  a  particular  or  publick  mercy,  but 
it's  knit  to  Chrift's  interceffion. 
'   i/?,For  private  mercies.  i.Look  to  the  begin-  •> 
ning  and  growth  of  our  fpiritual  life,  and  to  the  j 
pouring  out  of  the  Spirit;  it  is  made  the  fruit  of  1 
Chrift's  interceflion,  John  14.  16.  J  will  pray  the 
Father,  andhefballfendthe  Comforter,  and?^ 
16.  tfl&°  not  cwaji  tbs  Comforter  will  not  come. 


Serm.   63.  Ifaiah  ^3. 

This  is  the  confolation.  of  a  believer,  labouring 
1     under  deadnefs  of  fpirit?  fcarrennefs  and  unfruit- 
fulnefs,  that  the  pouring  out  of  the  Spirit,  is  a 
remedy  of  that,  and  the  pouring  out.  of  the  Spir 
rit  is  a  fruit  of  ChrilVs   intercefsion  :  it's  this 
that  procures  theflrft  conviction  of  the  Spirit  to 
an  elect  lying  in  nature  5   it's  this  that  continues 
thefe  convi£ions,and  procures  the  Spirit's  quick- 
ning  of  them,  John  16.8.  If  it  ihould  then  be  ask- 
ed, how  a.perfon,  lying  in  black  nature,gets  any 
good  ?  It's  anfwered,  that  it's  Chrift's  intercefsi- 
on,  that  does  the  turn,  2.  It's  from  Chrift's  inter- 
cefsion,  that  we  are  keeped  from,  many  temptati- 
ons,or  when  they  afTAult,that  they  prevail  not  ut- 
terly over  us  :  the  devil  lies  always  at  the  wait, 
■  and  we  are  oft«n  fecure  ;  but  our  Lord  Jefus   (to 
fay  fo)  watcheth  the  ftot,or  rebound  of  the  tem- 
ptation,   and  wairds  it  off,  as'  to  the  ddfigned 
prejudice,   Luke  2ru  32.  Simon,  Si  men,  Satan 
hath  defired  that  he  may  have  you,  that  he  may 
"winnow  you;  but.  I  hay  e  prayed  for  thee,  that  thy 
faith  failnot ;  There  are. many  temptations  that 
he  keeps  off,  that  they  beat  not  on  us,  and  when 
theyafiault  us,  he  breaks  the  power  of  them,. that 
the  believer   fuccuiwbs  not  under  them-:  Hence 
.  it  is,  that  we  are  peeped  on  our  feet,   other  wife, 
what- would  become  of  us  P    When  David  fell  in 
adultery,  and-  Peter  denied    hi,s   Mailer, ,  what 
•would  have  become  of  them,  had  it  not  been  for 
this  ?    There-would  be  no  living   for  us,  in  the 
multitude  of  temptations,  if  ha  were  not  inter- 
ceeding  for  us.    Wbatcould  we  forefee  of  Satan's 
fnares  r  What  ftrength  have  weak  and  witlefs  we, 
to  refill  temptations?  What  could  we  do  with 
the  fpeat  of  corruption,  whenit  rifes  like  a  flood 
upon  us,  andSatan.inforceth  his  aflaults  upon  us, 
as  if  he  were.fpeakiri'g  with  man's  voice,or  mouth, 
bidding  ustlo'this  andt.hat  ?  But  there  is  an  In- 
terceffor,  that  pleads  ourcaufe..    3.  We  have,  by 
this  intercefsion,    the  preventing  of  many  judg- 
ments temporal'  and  fp  ir it  ual ;  When  the  ax  is 
laid  to  the  root  of  the  tree,  and  it  is  found  bar- 
ren, and  juftice  cries,  and  tfie  command  comes 
out,  Cut  it  down,  why  cumbrtth  it  the  ground  ? 
How   comes  it,  that  the- ax  (rTikes  not  ?  Why  is 
it  not  hewed   down?  There  is  an  efficacy    in 
Chrift's  intercefsion  for  fparing  of  it  a  while  long- 
er, as  it  is  Luke  13.6.  The  dreffer  of  the  vineyard 
fays,   Spare  it  for  this  year  .and  it's  granted.  O 
biit-we  would  have  a  moll  finful  and  miferable 
life,  if  there  were  not   an  Interceflbr  at  God's 
right  hand!  4.  Difpofition  for  duty,   and  help 
in  the   performance  of  duty,  flows  from  his  in- 
tercefsion: it's  this,  that  makes  us  pray,  and  that    , 
gives  us  boldnefs  in  prayer,  and  in  other  duties, 
that  there  is  fuch  anhighVriefi  over  the  boufe 


Ver(ei2.  377 

pfGod,  as  it  is,  Heb*  10.19,  20,  21.   It's  this 
that  gives  us  ground  of  approaching  to  God,and 
to  expect  a  hearing  ;  and  as  it  is,  Luke  13.  7,  8. 
.it  is  his  digging  and  pains,  that  makes  the  bar- 
ren fig-tree  fruitful.     5.  It  flows  from  this,  that 
our  prayers  are  heard,  tho'  there  be  much  infir- 
mity in   them,  and  that  they  are  not  call  bacTc 
in  our  faces  as  dung,    but  are  made  favoury  to 
God  ;  it's  through  the  efficacy  of  his  interceflion." 
.'We  have  a  type  of  this,  Rev.  8.  4,  5.  where  John : 
fees  an  angel  come  and  (land  at  the  altar,  having 
agojden  cenfer,  and  there  mas  given  unto  him 
much  incenfe,  that  he  fbould  offer  it  up  with  the 
prayers  oj  all  faints,  and  the  fmoke  of  the  incenfe 
which  came  up  with  the  prayers  oftbeJaintSi  a- 
fcended  up  before  God  :  It  was  favoury  and  ac- 
ceptable  to  God,   and    made  the  prayers  of  all 
faints  acceptable;  for  the  weight  of  God's  accept- 
ing their  prayers,  is  laid  on  the  fmoke  of  his  in- 
cenfe :    it's  he  that. takes  the  mangled,  and  half 
prayers  of  his  people,  and  preterits  them  to  God; 
and  when  they  would  be  call  back,  as  the  fuppli- 
cation  of  an  enemy,he  as  great  Matter  ofrequefts, . 
through  the  acceptation  that  he  hath  with  God, 
makes  them  acceptable:  v:e  fhould  have  no  ground 
to    pray  with  confidence,  nor  expectation  to  be 
heard,  if   there  were  not  a  golden  cenfer  in   his 
hand.     6-  V.  e  have  from  his  intercefsion  an  an-  ' 
Twer  to >H  challenges  :  There  is  much  debt  on  our 
Tcore;  the  law  purfues  hard,  and  curfethusfor 
our  habitual  enmity,  and  all  the  particular  a&s 
/of  it  ;  and  his  interceffion  is  the  lafl  defence,  on 
'  which  the  triumph  of  faith  rifes,  by  the  other 
'fleps,  Rom*  8.  43.  Whofball  lay  any  thing  to  the 
charge  of  God's  el  eft  ?   Is  it  becaufe  they  want  a 
charge  ?  No,  for  there  is  the  devil,  the  law,  and 
the  conference  to  charge  them-;  but,/rV  God  that 
juftifies,  whofball  condemn  ?  It's  Chrtfl  that  died^ 
jea,rather  is  rrjen  again,who  is  at  the  right  hand 
of  God,  and  maketh  interceffion  for  us  :  We  have 
an  high  Priefl   there,  that.hath  paid  our  debt, 
and  pleads,  that  the  application  of  h's  purchafe 
may  be  made  forthcoming  ;  and  who,  I  pray,  will 
lay  any  thing  to  our  charge  in  that  court,  where 
God  is  Judge,  and  Chrifl  is  Advocate?  7.  More 
particularly,  our  Lord,by  his  interceffion,  taketh 
away  the  guilt  of  our  holy  things,  for  when  we 
approach  to  God  in  worfhip,there  is  a  carnalnefs 
and  .  pollutednefe  in  the  befl  things  we  do,  much 
irreverence,  much  unbelief,   much  want  of  hu- 
mility, zeal,  fincerity  and  tendernefs ;  fo  that  all 
our  right eoufneffes  are  but  as  filthy  rags  :  but  the 
highPrieftjJE'x.  38.  28.  hath  on  his  forehead,  Ho. 
linefs  to  the  Lord ',  and  his  office  is,f0  bear  the  ini-  : 
quitks  of  the  holy  things  of  the  children  0/IfraeJ, 

that 


37 «  JTf*'^*  'J3' 

that  they  may  be  accepted  before  the  Lord  ;  and 
in  this,  he  was  a  type  ofChriir,  the  great  high 
Prieil  going  in  unto  heaven,  to  make  intercef- 
fion  for  his  people,  .who  bears  not  only  their 
iniquities,  but  the  iniquity  of'  their  holy  things*. 
Aaron  anlwers  for  them  as  the  type,  our  Lord 
Jefus  as.theAnti-typ© ;  he  being  eminently  Holt* 
nefs  to.  the  Lor d,  and  having  bolinefs  on  bis  fore- 
heady  and  being  fowell  pleafing  to  the  Father: 
However  our  prayers  and  pratfes,  and  other 
parts  or'  fur  vice,  be  but  little  worth  \  yet  he 
makes  them  acceptable,  and  procures  that  they 
be  not  rejected,  when  he  is  for  this  end  imploy- 
cd,and  made  ufeof.  8.  We  will  find  that  ftrength 
to  bear  through  under  a  crofs,  and  a  good  out- 
gate  from  under  the  crofs,  comes  from  him,  as 
Interceffor  :    O  (b  advertant  as  he  is,  when  his 

.own  are  under  the  crofs!  his  bowels  are  then 
moved,  tho'  net  as  they  .were  on  earth,  yet  cer- 
tainly they  want  not  their  own  holy  motion, 
fuitable  to  the  glorious  eftate  wbereunto  he  is 
exalted  :  Therefore,  Acls  9.  he  cries  from  hea- 
ven, Saul,  Saul,  why  perfecuteft  thou  me?  And 
Stephen,  when  a  ironing  to  death,fees  him  ftaad- 
-  ing  at  the.rigbt  hand  of  God,  executing  this  part 
of  his  prieftly  office  :  One  part  whereof,  is  to 
keep  off  a  crofs  \  and  another  part  whereof,  is  to 
help  to  get  it  honourably  born,  and  to  get  victo- 
ry over  it.  9.  Our perfeverancein,he  faith,  and 
perfeft  glorification,  is  a  fruit  of  ChrilVs  inter- 
ceflion  ;  fo  that  his  own  cannot  but  perfevere,and 
be  glorified,  becaufe  he  interceeds  for  them. 
This  is  it  that  is  fpoken  to  feveraUtimes,j^£tfi7. 
efpecially  vcrfes  15  and  24.  In  the  15  v.  I  pray 
for  them,  that  they  may  be  keeped  from  the  evil : 
He  prays  for  them,  that  they  may  be  keeped' 
from  the  evil  of  fin  efpecially  ;    he  prays  for 

..them,  that  they  maybe  keeped,  that  they  fall 
not  from  the  truth  ;  and  v.  24.  Father,  I  will  that 
thoje  whom  thou  haft  given  me,  be  where  I  am, 
to  behold  my  glory.  That  longing  and  erFe&ual 
defire  and  will  of  his,  prefented  by  him  in  hea- 
ven, is  continuing  dill  effectual  for  all  thefaints 
in  theChurch- militant  ;  there  is  ground  of  quiet- 
nefs  and  comfort  from  his  intercefuon,  and  by 
vertue  of  It,  to  have  hope,  that  not  only 
prefent,  but  coming  fnarts  and  temptations  ihall 
not  prevail :  Therefore  the  apoftle.  Mom.  8.38. 
to  hisfpeaking  q*  Chriil's  interc-ffior.,  fur- joins 
his  higheft  triumph,  /  am  perfxvaded,  that  net' 

.  ther  death  nor  life,  principalities  nor  powers*, 
things  prejent,  nor  things  to  come  \  and  becaufe 
it's  impoifible  to  number  all  things,he  hy^nor any 
other  creature,  fhall  be  able  to  feparate  us  from 

;  the  love  of  God,  which  is  in  Cbrifl  J^fus  curL:rd. 
Now,  if  all  thefe   be  put  together,  bolides  many 


Verfe  12.  Serm.   68. 

mo,  that  may  be  gathered  from  fcripture,  what 

wants  a  believer  for  his  own  private  and  parti- 
cular confolation,  which  this  one  word,  that 
Cbrifl  is  an  Inter ceffns   doth  notanfwerr' 

But  id)y,  There  is  not  only  confolation  for  a 
believer's  particular  condition  from  this  ground, 
but  alio  in  reference  to  the  publick  cak  of  God's 
Church.  There  are  four  things  efpecially,  that 
feem  very  heavy  to  the  Church,  and  publick 
work  of  God  ;  in  reference  to  all  which,   wis  will 

"find  confolation  from  this  ground.  The  \fl  is  the 
fear  of  a  fcarcity,  or  weaknefs  of  the  publick  Mi- 

.  nitlry;  that  being  the  great  girt  winch  he  hatb 
given,  for  the  edifying  of  tVs  body,  and  it  be- 
ings prejudice  to  the  Church    when  iiie    hath 

•not  pallors  according  to  God's  frwn  heart.  But 
compare  VfaU  68.  18.  with  Epoef.  4.  b,  12,  13, 
14.  and  we  wi!llind  that  his  inter  -ctfion  aniwers 
all  that  fear  :  in  the  Pfatm,  <t's  laid,  Ihu  haft 
afcended  on  bighythou  haft  led  capttvitykcaptive3 
tbcu  haft  received  gifts  for  men  ;  which  fuppo- 
fes  his  feeking  of, or  making  luit  for  them;  or. as 
the  word  is.Thou  halt  received  gifts  in  the  Man, 
that  is,  being  in  our  nature,  he  procured  them : 
And,  Epbef.4.  it'sfaid,  #e  gave  gifts  to  men\ 
and  compare  thefe  two  places  with  a  third,to  wit, 
A&s  1.  4.  where  he  bids  his  aportles  tarry  at  Je- 
rufalem,till  be  fend  the  promfed  Spirit  ;  andim- 
mediately^after  his  afcenfion  as  it  i9,  Atls  2.  he 
poured  it  out,  which  abodeon  tjiem,  in  the  like- 
nefs  of  cloven  tongues  of  fire  1  it's  likewife  laid, 
John  11.  39.  that  the  Spirit  was  not  given,  for 
Jefus  was  not  yet  glorified :  All  which  fhew  an 
influence,  that  Chrift's  afcenfion  hath  on  the 
pouring  out  of  the  Spirit,  and  on  the  girts  given 
to  men,  whether  miniftcrs  or  others.  There  is 
nothing  amongft  men  readily  lefs  cared  for,  thaa 
a  miniflry  ;  fome  would  have  none-at  all,  others 
would  have  them  ofYuch  a  (lamp,  as  would  pleafe 
and  humour  them;  but  our  Lord  hath  received 
gifts  to  be  given  unto  men  ;  and  he  that  pou- 
red out  fuch  gifts  on  the  apoftles  arid  others, 
hath  what  gifts  he  pleafeth,  and  fees  needful  for 
his  Church's  edification,  yet  to  give.-  And  that 
he  gives  fuch  gifts  to  men,  thathis  people  are 
not  praying  much  for;  whence  is  it.  but  from 
his  interceflion  P  Therefore  Rev.  1.  we  will 
find  that  he  delights  in  this  property,  as  a  piece 
of  hid  fpiritual  ftate  'and  grandeur*,  that  be  holds 
the  /}a>s  in  bis  right  hand  ;  iuchis  his -rtMpeft 
to  them,  and  his  it  is  to  difpo'e  of  'them.  2  Ii's 
a  greatly'exercliing  difficulty  to  the  Church  ef 
God,  to  think  of  the  rmjbtry  oppofit'on  that  is 
m.ide  by  enemies;  ftfabs met, Heathens \Antichrift, 
falfe ■  Bretbrenxhrtztmng  to  fwallow  up  the  lictle 

.  flock, 


S>rm.  &.  Jf«Ub  53. 

flock,  the  Church  of  Chrift;  which  is.  like  a  bufli 
burning  with  tire,  and  not  conlumed  :  But  ior 
this  there  is  a  conization  in  Chrift's  interceflfi- 
on,  according  to  that  word,  Heb*  10.  13.  Me  fat 
down  en  the  right  band  of  G?d,  from  henceforth 
expefting,  till  bis  enemies  be  made  bis  footjiool  ; 
He  hat'  this  tor  his  fait  at  the  Father's  bar,  and 
is  backing  it :  U  pon  this  it  followed,  and  as  a  ( 
fruit  of  it, that  all  the  tirft  persecutions  were  bro- 
ken ;  on  this  it  hath  come  to  pais,  that  Anti- 
cbriJFs  kingdom  is  tottering.*,  and  it's  on  this 
ground,  that  his  beanng>down,  and  utter-break- 
ing will  beaecomnhihed  :  Hence  it  is  moil  em- 
phatically iaid,  iCor.  15.24-  that  be  muft  reign  till 
be  bath  put  all  enemies  under  bis  feet  \  according 
to  the  promile  nude  by  Jehovah  to  him,  PfaU 
11c.  ii  The  Lord  faid  to  my  Lord.sittbou  on  my 
right  band  Jill  J  make  thine  enemies  thy  footflooh 
He  cannot  be  an  Interceilor,  but  his  enemies 
mint  down;  bor  who,  I  pray,  will  be  able  to 
Hand,  when  he  gives  in  his  complaint  againft 
them  ?  Who.. will  plead  Auticbrift's  and  other 
perfecutors  caule,  when  he  appears  againll  them? 
And  he  is  Co  certain  oi  his  enemies  being  made 
his  footltool,that  he  is  waiting  till  hefeeit  done  ; 
he  mult  reign  till  then,  maugre  ail  the  malice 
and  might  of  devils  and  mem 

3.  It's  a  difficulty  to  the  Church  and  people 
of  God,  to  think  on  luch  great  conrufions  as  are 
in  the -world  ;  there  are  but  a  few  judicatories 
that  are  for  Chrift  ^  but  few  governors,higher  or 
lower,  that  do  confult  his  honour,  or  regard  him; 
it's  others  that  have  the  throne  and  court,  and 
the  guiding  of  things,  than  friends  and  favour- 
ers of  his  mtefeft,  for  moft  part:  but -here' the 
confolation  lies,  that  there  is  a  court  in  heaven, 
that  gives  out  orders,  where  the  Church  hath 
an  Agent  conftantly  lying,  where  the  devil  and 
the  world  hath  none  ;  JelusChrift  is  the  Church's 
Agent  and  IntercefTor  there  :  Daniel,  chap.  10. 
13.  hatha  word  to  this  purpofe,  Tbe.prince  of 
the  kingdom  of  Perfia  witbfiood  me  one  and 
twenty  days-,  hut  Michael  the  chief  Prince  came 
to  help  me  :  And  v.  2i.  There  is  none  in  all  the 
tourt  cf  Perfia  that  boldeth  with  me  in  thefe 
things,  but  Michael  your  Prince*  The  great  In- 
tercefl.br  was  at  court,  looking  that  nothing  went 
wrong,  feeing  that  no   decree  were  paft  to  the 

firejudice  of  the  people  of  God^  and  his  work, 
n  the  time  when  they  were  building  the  tem- 
1  pie,  He  (Ztcb*-6.  13.)  is  faid  to  build  the  tem~ 
pie  cf  the  Lord,  to  bear  the  glory,  and  to  be  a 
Prieft,  fitting  anfc  ruling  on  his  throne  >  hav- 
ing the  government  committed  to  him.  What 
hazard  then  is  there  here,  when  heaven  guides 
aHj  when  the  Church  hath  an  Agent    at  the 


Verfe  12.  37^ 

court,  to  fee  (as  I  faid)  that  nothing  go  wrong, 
when  Michael  the  Prince  is  there,and  fees  all  the 
a&s  and  decrees  of  the  court,  and  readeth  them, 
yea  draweth  them,  and  looks  well  that  there  be 
nothing    in  them  hurtful  to  his  Church :  And 
O  !    may  we  not,  and  fhould  we  not  thank  God 
ior  this  f    4.  A  fourth  thing    that  troubles  the 
Church  of  God,  is  the  abounding,  of  offences  in 
'herfelf,  and  the  spreading  of  error,  which.likea 
flood,  threatneth   to   drqwn   the  Church ;    and 
great  -ftormy  winds  come,    that  are  like  to  blow 
down  the  hou-fs  o4  God*,  o/ftnces  and  ftumblings 
abound,     and   error,     which  (l  juft  now    faid,)  ' 
as  a  flood  is  liketo  d*own-  all:   When  the  devil 
is  put  from  the  throne,  and  gets  not    violence 
a&ed,   he   turns   about,   and  ralleth  on  another 
way,  and  fpues  out  his  flood  of  error,  to  devour 
the  Woman  and  her  Child  ;  but  our  Lord  hath 
a  voce  here  alio.     After   the  perfecution    of  the 
heathens   is  over,    Rev.  7.   1,  2.  John   lees  an 
angel  afcending  from  the  eaft,  the   great  Lord- 
keeper,   or  Chancellor  of  the  Father's  Council, 
the  lupreme  Deputy  over  all  under-officers,  that 
hath  the  keeping  of  the  great-feal   of  the  living 
God,  and  there  is    nothing  ^relevant  nor  valid 
till  it  be  fealed  by  him:  And  mark  the  time  when 
he^appears";  it's  when  the  winds  are  holden,  and 
ready  to  blow,  as  verfe  1.  but  he  cries  wjith  a 
loud  voice,  Hurt  not  the  earth,  nor  ths  fea,  ncr 
the  trees,  till  we  have  fealed    the  fervants  of 
God  in  their  fore-beads.  Stay,   faith  he,  a  little; 
ere  thefe  winds  blow    that  will  take  the  moft 
part  off  their  feet,    ere  that  delufion  go  forward, 
there  are  fome  fervants   of  God  that  muft  be 
marked,  and  put  without  the  reach  of  the  ha- 
lard^and  the  winds  ihall  get  leave  to  blow :  W:hat 
reafon  then  of  anxiety  is  there,  or  could  be  here, 
ifthefolid  and  lively  faith  of  this  IntercefTor, 
and  Advocate,  his  being  in  heaven,  and  thus  in- 
terceding, were  in  our  hearts? 

idly,  As  to  the  particular  times  and  occasi- 
ons when  the  people  of  God  fliould  more  efpeci- 
ally  make  ufe  of  this  ground  of  confolation,  and 
comfort  themfelves  in  it.  (I  fpeak  not  of  Chrift's 
intercemon  Amply,  but  of  the  confolation  that 
flows  from  it)  1,  In  their  languid  and  lifelefs 
conditions,  when  the  body  of  death  comes  in 
.  on  them,  like  the  waves  of  the  fea,  and  is  rea- 
dy as  it  were  to  drown  them  \  they  ought  to> 
comfort  themfelves  in  this,  that  they  have  an  I»- 
terceffor,  that  can  rebuke  that;  when  temptati- 
on is  violent,  and  a  perfon  fears  he  be  un. 
_  done,  he  hith  a  grip  here,  to  hold  himlelf  by  : 
Jefus  Chrift  is  IntercefTor ;  he  prays,  that 
my  graces  fail  not,  that  my  faith  and  patience 


3$D  J  far  ah    $?, 

he  not  undone,  that  the  devil  get  not  his  will  of 
me  :  the  man  would  he  defpefate,  if  he  were  not 
In  heaven,  and  interceding  ;  but  he  gathers -con- 
fidence from   this  ground,   and  fays,  /  jhall  not 
die,  but  live,  and  fre  the  falvation  of  Gcd  ;    for 
bets  able  to  favefo  the  utter  moft  all  that  cave 
unto  God  through  him,  feeing  he  ever  Hveth  to 
make  interceffion  for  them:    And  therefore,  altho' 
I  cannot  win  out  of  the  grips  of  this  temptation, 
yet  he  can  rebuke  it,  and  break  the  force  of  it ; 
and  hence  is  that  comfortable  word,  Heb.,2.  laft, 
For  that  he  himfelf  fuffered,  and  was  tempted, 
he  is  able  to  fucccur  them  that  are  tempted.  Some- 
times irwill  not  meet  with  believers  condition, 
that  Chrift  fufFered  ;  hut  this  doth,    whenJie 
comes  on,     and  finds  that  he  was  tempted  :  it's 
true,  there  was  no  corruption  in  him,  and  temp- 
tations had  no  finful  influence  on  him  ;  and  the 
more  comfort  to  us,  he  is  the  ftronger  to  over-, 
come  in  us  :  yet  he  was  fet  on,  and  afiaulted  by 
the  temptation,   be  was  tempted  ;  and  this  is  a 
confolation.  When  JoJIma  the  high  pried  is  in  his 
duty,  Zech.  g«  and  the  devil  is  at  his  right  hahd^ 
to  refill  him>  and  mar  him  in  it,  and  he  can  do 
or  fay  little  himfelf,    he  boafts  him  with  autho- 
rity from  marring  his  fervant  in  his  work.    A 
great  cOnlolation  it  is,  when  the   temptation  is 
(trong,  and  we  weak,  when  the  devil  is'violentf, 
and  we  are  defpairing  to' re  lift  him,  that  there 
is  a  high  Prieft  at  Rand,  whofe  office  is  to  do 
it.  A  id  time  is,  when  challenges  are  very  frefh, 
when  the  charge  of  one's  debt  given  in,   is  long 
and'  large,  and  the  fatf  is  (eve  re  in  exacting,  and 
juftice    in  preffing,  and  preffing  hard,  and   the 
confeience  cannot  deny,  nor  refill,    and  the  man 
hath  nothing  to  pay  his  debt,  and  he  is  like  to 
bodragged  to  the  prifon,  and  there  is  none  to 
undertake  for  him';   there  comes  in  that  word, 
I  John  2.  i,  2.  I  write  theje  things  toycu,  that 
ye  fin  not,    I  give  none   a  dilpenlation  to  i7n  ; 
but,  if  any  wan  fin,  we  have  an  Advccale  with 
the  Father,  Jefus  Chrifi  the  righteous.  And  tin's 
is  the  ground  of  Paul's  triumph,  fo  often  men- 
tioned, Rom*  8.  34,  Who  frail  lay  any  thing  to  the 
charge  of  God's  elet}  ?  //  is-  God    that  juftifies, 
&:.  Tho'  the  charge  fhould  be  given  in,  what  is 
the  matter?  there  is  a  way  to  be  fre^d  of  it,there 
is  an  Advocate  at  the  right  hand  of  God  in  hea- 
ven, who  became  Cautioner  for,  and  paid  the  e- 
le&s  debt,  and  is  now   interceeding  for  them; 
•and  who  canlofe  the  caufe,  when  he  pleads   it? 
And  here  he  quiets  and  comforts  himfelf,  giving 
a  defiance- to  challenges,and  all  that  can  be  libel- 
led againft  him.  A  id  time  and  occafion  is,  un- 
der a  crdfs  condition,  when  Chrifttans  have  the 
\tforld  on  their  tops,  and  there  is  confufion   in 


Verfe  12.  Serm.  63. 

publick  things,  and  there  is  darknefs  and  indi- 
ilinctnefs  injour  private  condition  ;  it  ought  to 
comfort  us,  that  we  have  an  Advocate  in  heaven, 
who  pleads  our  caufe,  and  will  not  defpife  the. 
fuitofthe  poor   and  needy.  A  4th  time  is,  when 
we  our  felves    cannot  interceed   for  ourfelves  ; 
when  we  pray,  but  our  prayers  ar.e  much  mang- 
led, and  little  worth,  and  we  think  fhame  to  look 
upon  them  ;  we  would  then  look  on  what  account 
our  prayers  are  put  up :  if  on    the. account  of 
Chrift's   interceffion,  a  figh,  a  groan,  a  broken 
word,  nay,  a  breathing  will  be  accepted ;  the  In- 
terceilbr  hath  his  own  incenfe  to  perfume  it  with, 
and  it's  accepted  on  the  weight  that  it  hath  from 
him  :  and  tho'  our  prayer  be  but  as  the  fhad- 
dow  of  a  prayer,  if  there  be  honefly  in  it,  it's  a 
comfort,  it  will  be  accepted    on  that  account  ; 
Whatfoeveryefkall  ask  the  Father  in  my  name,  I 
will  do  :  And  Rev.  $.  he  accepts  the  prayers  of 
all  faints,  the  weakeft  as  well  as  the  beft  ;   for 
the  beft  goes  not  up  but  by  -  his  cenfer  and  in- 
cenfe, and  the  weakefl:  goes  up  the  fame  way  : 
And  there  is,  in  fome  refpeel,  no  diftin&ion  of 
believers,  and  of  their  fervent  or  not    fervent 
prayers  there,  if  honeft  ;    the  fervour  of  Chrift's 
interceffion,  and  the  favour  of  his  incenfe,  makes 
all  go  up,  and  be  accepted,  becaufe   the  reafon 
of  God's  hearing  of  our  prayers  is  not   in   us, 
elfe  he  fhould  hear  none  of  them  ;  but  it's  in  his 
interceffion,  which  is  of  equal  worth  and  extent 
to  all  honeft  prayers  of  found  believers  ;    He  is 
abje  tofave  to  the  utter  mo  ft,  all  that  come  un- 
to God  through  him,    tho'   there    be  no  ability 
nor  worth  in  themlelves,  becaufe  be  lives  for  .  e» 
ver  to  make  interceffion  for  them.   But  the  two 
laft  things  will. clear  this  yet  more. 

3<tyS   Tho'  this  may  feem  ftrange  like,  yet  it 
is  true,  if  we  coniider  the  grounds,  warranding 
us  to  make  ufe    of  his  interceffion,  and  to  draw 
this  confolation  from- it  ;   and  they  are  four,   1. 
.'J  hat  his'interceffion  iuppones  a- defaft  in  us,  a 
libel  and  charge  given  in  againft.us,  elfe,  what 
needed  we  to  have  an  Advocateand  Intercefior  ? 
If  our  plea  were  juft  and  good;  as  from  our  fejves, 
we  needed  not  one  to  undertake  for  us,  the  Judg£ 
would  abfolve  us  ;  but  the  dtfecls  that  are  in  us, 
give  accefs  to  this  -part  of  his  office,  which  fup- 
pofes  us  to  hav«  infirmities,  elfe  we  needed  not 
an  high  Prieft,   if  we  were  like  Adam  in  his  in* 
-nocency,  for  he  needed  not  an  Intereeffor  ;  and    ' 
therefore  in  the  text,    ii  is  for  the    tranjgrejjhrs 
that  he   makes   interceffion:    And,   1  fohn  2.  2. 
If  any  man  fm^we  have  an  A'dvccate,tk<--    2.  All 
the     weight-  of  Chrift's    interceffion,     and   the 
grounds  where  on  he  pleads,  are  in  himfelf;  and 


Serm.  68.  1  fat  ah  53, 

therefore  none  need  to  ftanda-back,  becaule  there 
is  nothing  in  themfelves  ;  We  have  an  Advocate 
roith  the  Father  ^  Jefus  Chrift  the  righteous,  and 
he  is  the  propitiation,    Chrift  hath  in  him  a  ful- 
nefs  to  pay  the  debt  himfelf  and   he  pleads  on 
that,and  on  nothing  in  the  creature  :  He  fays  not, 
Let  them  be  pardoned,  becaufe   they  haYe   not 
iin,  nor  becaule  they  have  fuch  and  fuch  qualifi- 
cations,  but  becaufe  1  have  been  a  propitiation, 
for  them,  I  have  paid  their  debt ;  therefore  he  is 
called  tbeRighteous,heca\i(p  he  hath  reafon  for  that 
which  he  feeks  ;  he  hath  paid  for  what  he  feeks, 
and  therefore  it  cannot  but  be  granted.  3.  There 
is  a  freedom  in  the  application    of  all,  the  am- 
plication is   free  grace  every  way,  and  that   is 
clear  from   the  parable  of  the    barren  fig-tree: 
What  could  the  tree  fay,   when  juftict  pleaded 
it  mould  be  cut  down  ?   There  is  nothing  in  it 
Jo  procure  a  delay,  but  the  Gardner  (lands  up, 
and  bids  fpare  it,    and  he  will  take  pains  on  it, 
and  apply  what  is  needful :  Caufes  are  not  here 
caft  back  becaufe  the  party  is  poor,  nor  becaufe 
he  hath  much  debt  on  his  fcore  *,  no,  If  any  man 
fin,  be  batb   an  Advocate,  the  thing  is  obtain- 
ed without  money  and  without  price :   Would 
ye  then  haveaPrieft  that  iuits  you  well?    Ye 

.Jlhall  have  him,  and  have  him  freely,  if  ye  im- 
ploy  him  to  undertake  for  you,  he  will  do  it 
freely,  and  it  is  his  honour  fo  to  do.  4.  It's  free 
and  ei¥e&ual,it  cannot  mifgive  :  For  who  pleads? 
Is  it  not  the  Son  .<*  Before  whom  pleads  he  ?  It 
is  before  his  own  Father,  who  heareth  him  al- 
ways: For  whom  doth  he  plead  ?  It's  for  them 
who  are  the  Father's  own  ele&,  and  his  alfo; 
Thine  they  were,  and  thou  gaveft  them  me  ;  and 
all  mine  are  thine,  and  thine  are  mine:  It's  for 
them  whom  the  Father  loves  as  well  as  he. 
What  does  he  (eek  and  plead  for  ?  For  that  which 
is  covenanted  ;**and  he  pleads  for  it,  according 
to  the  terms  of  the  covenant :  Therefore  it  is 
fure,  that  tho'  heaven  and  earth  may  be  mixed 
and  overturned,  yet  none  can  loofe  a  link  here  ; 

I  it's  impoflible,  but  what  he  interceeds  for,  he 
muft  obtain  ;  and  for  whom  he  interceeds,  he 
prevails,  and  that  is  for  all  that  imploy  him. 

i  e&hly,  For  A dverti f extent  or  Caveat,  It  may 
be  asked  here,  May  all  comfort  themfelves  in 
Chrift's  interceflion  f  Some  will  think,  that  were 

i  good  ;  but  in  truth,  it  would  make  the  confbla- 
tion  of  all  unfure  :  therefore,  there  are  four  qua- 
lifications of  a  perfon  that  may,  and  only  may- 
war  rantably  take  the  confolation  whereof  we  have 
fpoken,  1.  It  is  a  perfon  that  hath  betaken  him- 
self to  Chrift's  fatisfa&ion  ;  for  there  are  two 
parts  of  the  prieftly'office,  his  janBif  cation  and 
his  inter  cejpon.y  and  there  is  no  dividing  of  them, 


Verfe-I2.  3$i 

nor  making  ufe  of  them,  but  in  the  right  order. 
Firft  he  fatisfies,  and  then  he  interceeds  ;  and  he 
muft  be  taken,  and  made  ufe  of  in  this  order, 
firft  in  his  fatisfa&ion  to  divine  juftice  ;  ard  it  is 
on  this  ground  that  we  muft  found  bur  righte- 
oufnefs,  and  plead  for  abfolution  :  And  whoever 
have  made  this  ufe  of  his  fatisfaetion,  may,  in 
the  fecond  place,  comfort  themfelves  in  his  in- 
terceflion*, becaufe  it  is  grounded  on  his  fatis- 
fa&ion,  1  John  2.  2 .  For  whom  he  interceeds, 
/or  thefe  he  is  a  propitiation,  and  he  is  a  pro- 

J)itiation  for  all  who  by  iaith  have  betaken  thera- 
elves    to  him :  This  is  the  very  hinge  of   our 
confolation,  eyen  to  take  with  our  debt,  and  to 
betake  our  felves  to  him,  according  to  the  cove- 
nant, lippening  for  falvation  on  that  ground.  2. 
It  is  thefe  who.  are  eflaying  and  pra£iflng  them- 
felves in  the  duties  of  holinefs,  wreftling  with  a 
body  of  death,    and  exercifing  themfelves  to 
godlinefs,  that  may  warrantably  comfort  them- 
felves in  Chrift's    interceflion;  as  Paul,  who, 
Rom,  7,  being  put  to  it,  in  the  conflict  with  Bs 
corruption,  comforts  himfelf  thus,   /  thank  God 
through   fefus  Cbriff  our  Lord,     Tho5  they  be 
forely  harrafted  with  a  corrupt  nature,  yet  they 
may  expert  an  out-gate,  through  vertue  of  his 
interceflion  :  Therefore,  Rev,  8.  Chrift's  incenfe 
(as  I  have  often  faid)  and  the  faints  prayers,  go, 
and  go  up  together.  Lazinefsandfecurity  h  .th 
not  this  confolation  ;  but  if  a  perlbn  be  praying, 
and  be  ferious,  tho'  weak  in  it,  he  hath  an  Ad- 
vocate, who,   when  it  comes  to  be  asked,  What 
(hall  be  thought  of  fuch  an  one's  iacrifice  ?  pleads  / 
that  it  may  he-accepted.    3.  It's  the  perfon  that 
not   only  is  aiming,  and  minting  to  do  duty, 
but  is  denied  to  it,   laying    no   weight,  on  it, 
defpairing  ever  to  get  victory  over  corruption 
in  his  own  ftrength,  or  to  comotby  the  hearing  of 
his  prayers  through  any  worth  that  is  in  them, 
and  not  daring  to  ftep    forward  his  alone,    but 
leaving  all  he  does   at  Chcift's  feet,   to  make  it 
acceptable;    which  leads  us  to  the  fourth  thing 
requifite,  vi%.  When  perfons,  whether  their  do- 
ing and  duties  be  of  worth  or  not,  Jtfus  Chrift 
is    made    by  ^them  the  uplhot  of    all ;     they 
lay  weight  on   him  to   get  them>done3  and  to 
get  them  accepted   when  they  are   done,  and 
without    him  all  would  he  deiperate  in  their  e- 
fteem;  This  was   typified  in  the  peoples  giv- 
ing the  facrifices  to  the  prieuVto  be  'offered  ; 
and  tho*  it  Were  but  two  turtle-doves,  or  two 
young  pigeons,  they  were  brought  to  the  prieft, 
as  well  as  other  facrifices.   But  fuch  as  c^nfider 
not  the  enmity  and  finfulnefs  that  is  in  them- 
felves, andad  venture  to  ftep  in  to  God  without 
Ddd  him, 


jfjr  if  stub  53  • 

bim>  cannot  lay  claim  to  this  confolation,  which 
runs  always  on  tins  ground,  Heb.7.  25.  He  is 
abbe  to  fave  to  the  uttesmofl  all  that  come  unto 
God  through  him,  feeing  he  ev+r-  lives  to  make 
inter  ctffton  fr  them.  Is  there  not  then  ground 
of  confolation  here,and  fuch  as  there  is  reafon  to 
beftow  a  preaching  upon  it,  to  teach  us  how  to 
clear  our   feives  in  it,  and  make  ufe  of  it,  and 


Verfe  n.  Serm.tfeV 

how  to  cheer  our  feives  in  it  :  Ye  that  feclude 
your  feives  from  this  confolation,  O  but  ye  fpilt 
and  mar  a  good  life  to  your  feives,  and  hazard 
your  "own  caufe>that  will  mod  certainly  go  againft 
you,  becaufe  <ye  put  it  not.  in  the  right  hand  ; 
which  the  Lord  give  you  wifdom  to  amend, 
and  give  us  all  the  right  ufe  of  this,  throueh 
Jefus    Chrift.  ;  *V 


SERMON    LXIX. 

ITaiah  liii.  12.- And  made  intercefftonjor  the  tranfgrejfors* 

we  ftiould  improve  them.  If  he  be  a  King,  we 
fhould  make  ufe  of  him,  for  fubduing  fin  in  us  ; 
if  a  Prophet,  we  fhould  improve  that  office,  foe 
attaining,  of  light  and  faving  knowledge  from 
him;  and  if  he  be  aPrieft,  to  fatisfy  divine  ja- 
ftice,  and  to  make  intercefsion,  we  Ihould  im. 
prove  both  parts  of  that  office.  The  necefsity 
of  our  improving  of  Chrift's  intercefsion  appears 
from  this,.,  if  we  confider  in- what'  terms  we 
(land  with  God  :  Have  we  any  bbldnefs  or  acceii 
of  our  feives  ?  Is'  not  the  door  Unit  onus  ?  And 
is  there  not  a  ftated  controverfy  {landing  betwixt 
God  and  us  ?  And  have  we  any  accefs  but  by  his- 
moyen  ?  The  necefsity  or  it  is  further  clear  fromr 
the  order  that  God  hath  laid  down  in  the  way 
of  his  adminiftration  of  grace  :  Why,  I'pray? 
hath  he  appointed  a  Mediator  and  Interceifor  r 
Is  it  not  for  good  reafon?  Even  fof  the  confolation 
and  encouragement  of  finners  to  draw  near,  who, 
if ^ they  be  in  earned,  cannot  but  be  afFetfed 
with  fear  to  approach  untoGod ;  and  is  it  pofsible 
to  come  unto  God,  and  not  by  this  door  ?  And 
were  it  not  ingratitude  to  neglect  it,  feeing  ' 
he  hath  contrived  this  new  and  living  way  of 
accefs  unto  him  i 

But  todefcend  to  more  particular  difcourfing 
of  this  matter,  which  is  as  difficult  a  thing  to 
fpeak  of  aright,  and  to  pra&ife  fuitably,  as  any 
part  of  religion,  if  efpecially  he  Mmfelf  teach 
us  not  *,  for  forrre  times  we  will  make  ufe  of  his. 
facrifice  and  fatisfacVion,  when  we  know  not  how 
to  make  ufe  o{"  his  interceifron  ;  for  either  we  da  • 
all  our  alone,  and  misken  the  Interceflor,  or  we 
will  do  nothing,  and  give  it  over  as  defperate,  ■, 
as  if  our  bufmefs  were  quite  broken  and  hopo 
lefsj  and  as  if  it  were  needlefs  or  ufelefs  to  lay 
any  weight  on  Chrift's  interceffion;  And  thus* 
whether -we  apprehendNOur  feives  to  be  in  a  bet- 
ter, or  in  worfe  cafe,  he  rs  much  miskent  and 
negle&ed.  That  therefore  we  may  the  better 
know  how  to  make  ufe  of  Chrift's  interceffion, 
we  ftall,  u  Jn  the  general,  &ew  what  it  is  to 

im-v 


J  T  were  a  very  great  confolation,  and  a  main 
furtherance  in  all  religion,  to  get  this  folid- 
\y  believed,  that  Chrift  Jefus,  who  is  the  ex- 
frefs  image  of  his  Father 's  Per fen^and  the  bright- 
ness of  his  glory,  is-  now  in  heaven  in  our  na- 
ture, and  hath  it,  for  htswork,  to  beinterceed- 
ing,  and  interceeding  for  tranfgreffors  :  We  are 
everyday  reaping  the  good  of  this  intercefsion, 
in  reference  to  many  evils  that  are  keeped  off 
us,  and  in  reference  to  many  mercies  beftowed 
©n  us,  that  we  pray  not  at  all,  or  but  little  for ; 
and  wc  come  never,  to, hear  a  preaching,  but 
we  are  beholden  to.  k>  it  being  a  peculiar  fruit 
of  his  intercefsion^  that  gifts  are  given  to  men, 
and  that  the  gofpel  is  fent  through  the  earth ; 
and  if  ever  any  get  good  of  a  fermon,  it  is  by 
vertue  of  this  intercefsion,  feeing  he  hath  faid, 
nhat  he  will  pray  the  Father >and  that  be  will  fend 
the  Comforter ;  and  whenever  we  come  to  hear 
a  preaching,  there  would  be  (to  fay  fo)  a  revi- 
sing of  the  thoughts  of  Chrift's  intercefsion>and 
a^lirring  up  of  our  feives  to  get  the  faith  of  it 
.  'lively .in  its  exercife. 

That  which  we-fpake  to  the  laft  day,  was  con- 
cerning the  comfort  that  flows  from  this ;  and 
indeed,  if  any  do&rine  be  comfortable,  this  mull 
be  comfortable,  that  we  have  fuch  a  Friend  in 
the  court  of  heaven,  inverted  in  this  office  of,  an 
Advocate  and  Interceifor  for  us. 

Ufe -id.  Of  exhortation.  Seeing,  there  is  fuch 
an  office  wherewith  Jefus  Chrift  is  inverted,  and 
fach  an  Officer  that. bears  this  office,  to  be  .an 
Advocate  for  finners,  then  finners  would  be  ex- 
horted to  learn  to  improve  and  to  make  ufe  of 
-*fiis  Advocate,  and  of  his  office  ;  fince  he  hath 
this  office  of  an  Interceflor,  O  do  not  defpife 
fach  amjrcy  !  negleft- not  fuch  an  advantage, 
iutleaih  to  make  ufe  of.  him,  and  in  your  wor- 
ihip-applications-  to  God,  to  approach  by,  and 
through  him.  .  The  ground  of  this  ufe  of  exbon- 
iethvh  clear  in  the  words,  and  from  the  nature 
#f  tib$  thing  :  For,  if  Chrift  Jefus  bear  theie 
WK&33    Hid  tf  he  bear;,thejttfrr  us,   then^furs . 


Serm.  69.  Ifaiah  ^3, 

improve  it.  2.  Speak  to  fome  particular  cafes, 
wherein  it  in  a  f  pedal  manner  is  to  be  improven. 
3.  Satisfy  and  remove  fome  objections,  or  anfwer 
fome  queftions  tht  may   be    moved  about  it.  4. 
We  fhall  give  fome  .characters  of  one  that  is  feri- 
©us  and.tender  in  improving  of  his  interccfllon. 
For  the  fir/}.  It  is  indeed  a  thing    fo  difficult 
£0  improve  Chriit's  intercefsion  aright,  that  we 
cannot  eafily-tell  how  to  conceive  of  it,  being  a 
considerable  part  of  the  myftery  offaith,  to  go 
to  God  by  a  Mediator  and-Interceffor.    Howe- 
ver, we  ihafl,  i.  Shew  fome  miftakes  thatare to 
he  efchewed.  2.   We  fhall  fhew  wherein  it  more 
properly    confifts,  which  is,  in  the  exercife  of 
faith  in  him,  with  relpe&  to  his  intercession.    3. 
I^e  fuall  iiluftrate  it  by  fome  fimilitudes,  for  the 
further  making  out   of  it.     ift,  Then,  when  we 
fpeak  of  improving  OhritVs  intercefsion,  and  of 
^oing  to  God  by  him,    we    would  have   thefe 
miftakes  efchewed.  1.  Beware  of  thinking,  that 
>$here  is  a  going  to  the  Mediator  in  a  diftinir, 
or  different  manner  from  what  is   in  going  to 
<3od,   for  he  is  God ;    or,  tb^.t  we  may  go  to 
^God  at  one  time,  and  to  the  Mediator  at  ano- 
ther time,  as  if  we  would  'firft  fpeak  a  while  to 
#he  Mediator,  and  then  rpeak  to  God ;  or  would 
firft  make  our  moan  to  the  Mediator  .  to  pacify 
Ood,  and  when  God  were  calmed,   to  fp^ak  to 
•fiim ;   as  if  be  were  to  make  moyen  with  God, 
for  us,    as  a  courtier  makes  moyen    with  the 
Jting,  the  offended  party;,  for.a  rebel ;  We  would 
ieware   of  this,  for  it   divides  in  our  appre- 
Iienfion  the  Godhead,  that  is  indiviiible  ;    for 
if  we   confider  the  Mediator  as  the  Object  of 
©ur  Wbrfliip,   he  is    to    be  confidered  as  God, 
tho*   we  may,  and  are  alto  jointly  to  coniider 
liim  as  Mediator,  and  on  that  account  to  make 
life  of  him;    and  if  we  confider  him  as  God, 
We  mud  confider  him  as  the  fame  God  with  the 
Father,   and  the  holy  Ghofl: :  But  to   have   this 
imagination  of  him,    that  we  are  to  fpeak  to 
liim,  as  another  Party,  or  not  as  God,    is  to 
pake  him  another   thing,  which  is  unbecom- 
ing that    apprehenfion   and  eftimation  that  we 
ought  to  have  of  the  Unity  of  the  bleifed  God- 
head.    2.  Beware  of  thinking,   that   there  is  a 
greater  facility  oreafinefs  to  have  accefs  to  the 
Mediator,  than  to  have  accefs  to  God-,  or  that 
it   is  more  eafy  to  have  accefs  to   the  fecend 
Perfon  of  the  Trinity,  than  to  the  firft,  oxTbhd 
Perfon.     We  are  afraid  that  there  be  miftakes 
here  alfo,   as  if  the  Mediator  were  more  eafy  . 
to  he  dealt  with  than  the  Maj^fty  of  God  ;   or, 
*s  if  there  were  more    eafy   accefs  unto  him  ; 
whereas,  he  being  the  fame  God,  and  fo  confi- 
&CJ$4>  there  are  the  fame  grounds^  whereon  fia- 


Verfe  12.  i%% 

ners  may  rave  accefs  tothe  Father"  aVto  the  Son. 
For,   if  we  look  oh  a  finrer  repenting,  and  be- 
lieving, he  is  as  welcome   to  the  Father  as  to 
the  Son  ;    but  if  we  confider  the  firmer  as  not 
repenting  and  believing,  heisfo,  neither  wel- 
come to  the  Father,  nor  to  the  Son.    It  is  true, 
the  Son. being  confidered  as  Man,  there  is  afym- 
pathy,  that  the  fecond  Perfon,  united  to  our  na- 
ture, hath,  which  is  not  in  God  abftra&ly  con- 
fidered ;   yet  this  is  not  fo  to  be  underftood,  as 
if  the  mercy  of  the  Mediator,  having  the  two 
natures  fo  united  in  bis  Perfon.,  were  of  larger 
extent   than   the    mercy  of  God>   or  as  if  he 
could  be  merciful,  when  God  is  r.ot :  For  there 
cannot  be  a  greater  mercy  than  that  which  is  in- 
finite, and  thatjis  the  effential  attribute  of  the 
Father,   Sonand.holy  Ghoft  ;  only  this  fympa- 
thy  in  the  Mediator    is  to  be  confidered,    to 
ftrengthen  and  confirm  our  faith  in  our  appli- 
cation to  God,  that  we  have  him  to  approach  to 
in  our  nature  ',  but  it  is  not  to  give  us  any  new 
ground  of  having  accefs  eafier  toChrift  than  to 
"  God,    but  (as  we  faid)  only  to  confirm  our  faitH» 
in  having  accefs  to  God  :   Hence  it  is>   that  Je- 
fus  Chrift  is  always  propofed  as  the  mids,wbere- 
by,  and  through  whom,  a  finner  comes  to  God  ; 
fo  that  we  have  accefs  with  boldnefs,  not  to  the 
Mediator  as  a  diftincl:  Party ,but  to  Gcd  through 
and  by  him.  Therefore  there  is  the  fame  com- 
mon way  of  application  to  God,  and  to  Chrift,- 
the  famo  covenant  and  promifes,  the  fame  ex- 
ercife of  repentance,,  of  faith  and  of  prayer, 
which  gives  us  accefs  to  God,  and   that  gives 
us  acceii  to  the  Mediator.  3.  Beware  -of  placing 
this  improving  and  ufe-making  of  theMediator's 
intercefsion,  in  words  or  petitions  directed  to 
the  Mediator;  which,  I  apprehend,  is  the  ufe 
that  the  mod  part  make  of  his  intercefsion ;  to 
put  upTuch  petitions,  as  I  am  afraid  to  fpeak  of; 
as  namely,  Q  Mediator   at   the  Father's  right 
hand,  plead  for  me  !  as  if  the  Mediator  Were  a 
diftincl  Party  from  the    Judge,   to  whom  we 
mud  fpeak   for  interceeding  with   the    Judge, 
which  ftill  leads  us  to  look  on  the  Mediator  as 
another  different  Party. or  as  having  other  terms 
whereupon  he  dealer^  with  finncrrs,  or  as  if  there 
were  another  way  of  making  ufe  of  him,  and 
of  application  to  him,   and   on  ether  grounds, 
than   of,  and  to  God  ;    the  contrary  whereof  we 
have  (hewed  :    Whereas  the  uk making  of  his 
intercefsion  confifts  rather  (as  after  will  appear) 
in    faith's    application    to    God   in  him,    and 
laying   weight    on  his  intercefsion    for  accefs, 
and  acceptance  of  of  our  perfonsand  fervices  ;' 
when  we  make  \t  the  ground  ©J    em  addrefs 
J2d4  2  to 


3S4  '  Ijaiab  53. 

to  God, the  ground  on  which  we  draw  near  ;  and 
this  we  may  and  fhould  do,when  wenameChrift, 
or  pray  to  him  as  God,  with  refpedt  to  his  office 
of  being  Interceffor  :  even  as  we  look  to  him  by 
faith,  to  get  fin  pardoned  ;  there  is  a  looking  to 
him  as  God,  with  refpeA  to  his  offering  and 
fatisfaftion  to  the  juftice  of  God,  on  which  ac- 
count we  expe <ft  to  be  pardoned. 

But,  2djj,  To  explicate  this  a  little-  more,  we 
Hiall  fhew  wherein  this  exercife  of  faith,  in  ma» 
king  ule  of  the  Mediator's  interceifion,  doth 
mainly  confift :  and,  for  "the  more  clear  following 
forth  thereof,  we  fhall  fpeak  to  thefe  two,  i.  To 
fome  things  prefuppofed.  2.  To  fome  things 
wherein  more  properly  it  confifts.  To  both  whic.h 
we  would  premit  this  word,  that  when  wTe  fpeak 
of  making  ufe  of  Chrift's  intercLftion,  there  are 
two  extremes  to  be  avoided  :  One  is,  when  per- 
fons  go  to  God,  miskenning  Chrift,  and  do  all 
that  they  do,  as  if  they  were  conftantly  friends 
with  God,  and  in  good  terms  with  him,  and  had 
need  of  none  to  make  their  peace,  or  to  keep 
up  and  maintain  their  peace  withGod  ;  which  is 
in  effc&  the  way  laid  down  in  the  covenant  of 
works,  when  Adam  was  a  friend  :  Another  ex- 
treme is  in  the  defe& ;  and  that  is,  when  perfons 

o  to  God  by  Chrift,  yet  do  not  lay  weight  on 

lis  interceflion  as  becomes  ;  when  not  only  they 
want  confidence,  which  the  other  hath,  tho'  oa 
a/wrong  ground,  but  do  not  lay  the  burden  on 
the  right  ground,  but  go  to  God  faintingly  and 
dilcouragedly,  as  fearing  to  truft  or  lippen  to 
Chrift's  intercefsion.  There  is  necefsity  to  guard 
againft  both  thefe  ;  for  there  muft  £e  fuch  an 
ufe-rnaking  of  Chrift's  intercession,  as  we  dare 
rot  go  by  him,  and  yet  a  concurring  aft  of  faith, 
putting  us  to  go  to  God  by  him,  and  to  lay  the 
Weight  of  what  we  feek  and  expe&  on  him,  and 
on  his  intercefsion.  Now,  the  things  that  are 
prefuppofed  to  the  ufe-rnaking  of  Chrift's  inter- 
ce!sionvguard  againft  the  firft  extreme  ;  and  thefe 
things-  wherein  the  ufe-making  of  it  properly 
,  confute,  guard  againft  the  otlrer  extreme. 

Firft^  1  lien  thefe  things  prefuppofed, are,  }/}, 
A  convi£t*'on  of  our  natural  finfulnefs,  not  only 
of  the  diftance  that  is  betwixt  God  and  us,  but 
of  the  quarrel  and  emnity,  and  that  by  our  de- 
fining   we  may  juftly -have  the  door  of  accefs 

to  God  fhut  upon  us ;  that  is  it  that  puts  the 
fcnner  to  ask  for  an  interceJfor,  and  to  make  ufe 
oi  him,  as  thefe  who  have  provoked  a  great  per- 
ftn,  fear  to  go  their  alone  to  him,  butfeek  for 
the  mediation  of  fome  fpecial  friend  or  favourite. 
Q.dly.  There  is  prefuppofed  a  consenting  to,  and 
acceptation  of  Chrift's  (atisfa&ionj  as  the  ground 
Ckf  our  peace  with  G«d  j  for  there  is  no  accefs 


I 


Verfe  12.  Serm.  69. 

to  his  intercefsion  till  this  ground  be  laid,  be- 
caufeall  the  efficacy  that  is  in  Chrift's  intercef- 
fion,  refults  from,  and  is  founded  upon  his  fatif- 
fa&ion,  1  John  2.  2.  If  any  man  fin,  we  have  an. 
Advocate  with  theFather,}efusChrifl  the  righte- 
ous y  who  is  the  propitiation  for  our  fins-  He  pro- 
cures nothing  by  his  intercefsion,  but  through 
the  vertue  of  that  blood,  which  he  offered  in  a 
facrifice  to  fatisfy  juftice  :  and  therefore,  in  im- 
proving of  his  intercefsion,  this  method  muft  be 
followed  \  There  muft  firft  be  a  betaking  of  our 
felves  to  his  fatisfa&ion,  as  the  ground  of  our 
peace,and  whereupon  we  plead  for  peace,  and  for 
any  other  thing  we  ftand  in  need  of:  except  this 
be,  all  the  imaginations  that  we  can  have  of 
Chrift's  intercefsion  (as  if  we  would  firft  prevail 
with  Chrift,  conceiving  that  he  will  foon  be  en- 
gaged,  and  then  have  hopes  of  prevailing  with 
God)  if  his  fatisfadion  be  miskent,  will  be  to  no 
purpofe  ;  for,  as  we  fhew  in  the  firft  ufe  of  this 
point,  he  interceeds  only  for  his  own  people, 
who  are  believers  in  him,  and  have  clofed  with 
his  fatisfa&ion  •,  and,as  we  fhew  fromfov.  S*  it's 
only  the  prayers  of  all  faints  that  are  offered  up 
by  him  :  I  mean,  none  can  comfortably  conclude 
that  he  interceeds  for  them,  but  believers 
and  faints ;  and  therefore,  till  his  fatisfaai* 
on  be  refted  on,  as  the  ground  of  our  peace, 
we  can  look  for  no  benefit  by  his  intercefsion. 
%dly>  There  is  beyond  this  required,  the  con} 
vi&ion  and  imprefsion  of  our  own  unfuitablenefs, 
to  keep  up  friendfhip  and  fellowfhip  with  God, 
through  our  remaining  corruption,  and  the 
prevailing  of  temptation,  without  a  Mediator  ; 
and  withal,  an  approbation  of  God's  way,  who 
hath  appointed  a  Mediator  for  that  end  ;  and  a 
loving  to  keep  up  communion  with  him  by  a 
Mediator  :  So  that,  fuppofe  we  were  clear  that 
our  fins  are  pardoned,  yet  we  would  know,  that 
this  conviction  and  imprefsion  is  neceftary  to 
put  us  to  make  daily  u(e  of  this  part  of  the  Me- 
diator's office  :'For  we  may  have  conviction  of 
the  firft  part,  that  is,  that  we  cannot  make  our 
peace  without  Chrift's  fatisfa&ion  ;  and  yet  we 
may  be  defective  as  to  our  walking  under  due 
•conviction  of  the  fecc-nd,  that  is,  of  a  necefsi- 
ty  of  keeping  up  of  our  communion  with  God, 
by  vertue  of  his  intercefsion  :  Which  is,  as  if  a 
rebel,  being  reconciled,  and  made  a  friend,  by 
the  procurement  of  fome  great  perfon,  yet 
having  to  do  with  the  king,  fhould  not  dare 
to  go  unto  him,  without  the  man  that  was 
inftrumental  in  making  his  peace  ;  or,  we  may. 
allude  to  Abfabmys  coming  home  by  Jen^s  pro- 
curement, who  was  three  years  thereafter  at  jfe- 

rufalup-i 


Serm.  69.  .  '         '/*'*»  S3- 

rufalem  ere  he  faw  his  father's  face,  and  had  a 
new  dealing  with  Joab  for  t.hat  end  :  Se  it's  very 
fuitable  to  the  way  of  grace,  and  fhews,  that  our 
being  .and  (landing  in  grace  is 'free,  not  to  dare 
to  go  in  to  God,  even  when  our  peace  is  made, 
without  the  Mediator.  4^,Upon  the  back  of  all 
this,  there  is  a  neceffity  of  the  faith  of  the  Me- 
diator or  Interceffor  his  being  at  the  right  hand 
of  God,  ready  to  agent  our  caufe,  through  whom 
we  mayWeaccels,  when.there  is  reafon  enough 
in  our  felves^  why  we  fhould  be  keeped  at  the 
doorr  j  and  though  we  dare  not  go  our  felyes  a- 
lane,  yet  to  .adventure  to  go  through  him  to 
God.  And  though  this  be  but* the  doftrinal  faith 
of  the  thing  in  general,-  yet  it's  necefTarily  pre- 
fuppofed, as  well  as  the  reft,  that  when  a  chal- 
lenge rifes,  and  the  confcience  fays,  How  dare 
thou  go  to  God  ?  Faith  may  anfwer,  Becaufe 
there  is  a  Friend  there  in  our  nature.  When  the 
finner  is  convinced  of  fin,  the  confcience  chal- 
lengeth,  and  the  law  condemns,  and  there  is 
fome  fad  expectation  of  the  drawing  forth  of  the 
fentence;  there  is  an  aft  of  faith,  that  convinces 
of  a  Saviour,  whofe  fatisfoftion,  if  it  be  made 
ufe  of  and  improven,  all  will  bs  well.  This, 
we  fay,  is  neceffarily  prefuppofed  to  the  ufe -ma- 
king of  Chrift's  interceffion. 

idly,  Thefe  four  being  prefuppofed  ,it  follows, 
that  we  fhew  what  properly  it  is,  to  make  ufe  of 
Chrift's  interceffion  or  wherein  it  confifts.  And, 
1.  When  faith  hath  laid  'hold  on  Chrift's  fatis- 
faftion  for  peace  with  God  ;  in  the  improving  of 
his  interceffion,  there  is  an  aft  of  faitfi,  whereby 
we  aftually  beftir  our  felves  to  approach  un- 
to God,  upon  the  weight  we  lay  on  his  intercef- 
fion, that  when  the  foul  fees,  itfelf  fecluded, 
considered  in  itfelf,  yet  it  will  go  forward,  lip- 
pening  to  that  ;  fo  that  if  a  challenge  come  in 
its  Way,  and  fay,  What  ground  haft  thou  to 
look,  that  thou  wilt  be  welcome  to  God  r  the 
foul  fays,  None  in  my  fe\t%  but  there  is  a  Friend 
before  me,  with  whofe  fatisfaftion  I  have  clofed 
for  my  peace  ,  and  I  lay  this  weight  on  his  of- 
fice, and  on  God's  call  to  make  u(e  of  him,  that 
on  the  ground  of  his  moyen  with  God,  I  dare 
hazard  to  go  forward  ;  Even  as  if  a  rebel,  after 
his  peace  were  made,  had  fome  bufinefs  to  do 
with  the  prince ;  ,  and  hearing  that  there  is  a 
friend  at  court,  yea,  the  fame  friend  that  made  his 
peace,  he  thinks  that  a  good  time,  ar.d  fit  feafon 
to  .go  and  prefent  his  fuit,  expecting  to  come 
fpeed  through  his  moyen:  and, this  keeps  al- 
ways the  weight  and  honour  of  cur  obtaining  a-, 
ny  thing  we  feck,  as  a  prerogative  to  Chrift,  and 
flops,  the  perfon's  ov,n  mouth  from  looking  to 
-any  thing  in  i$  felf  to  boaft  oi\  even  as  the  rebel; 


vene  12.  3S5 

hath  no  caufe  to  boaft  of  his  getting  a  hearing 
from  the  prince,  but  gives  the  thanks  to  him, 
who,  as  he  made  his  peace,  fo  alfo  procured  him 
a  hearing  ;  and  it  is  according  to  that  word, 
Heb.  10.  21.  Having  an  high  Priefl  over  the 
houje  of  God,  let  us  draw  near,  with  full  ajfu- 
ranee  of  faith,  expelling  a  bearing*,  and  that, 
Heb,  4.  15,  16.  Seeing  we  have  an  high  Priefl% 
who  was  tempted  in  all  things,  like  asweare, 
yet  without  fin,  let  us  therefore  ccme  bddly  unt§ 
the  throne  of  grace,  that  we  may  obtain  n?ercy> 
-  and  find  grace  to  hetp  in  time  of  need  :  This  is 
the  firft  ftep  of  improving  Chrift's  interceffion,. 
when  the  juftiiied  finner  is  at  a  ftand,  on  foma 
new  challenge  for  .gtfilt,  and  dare  not  go  for- 
ward, nor  adventure 'toapproach  unto  God,  on 
this  account  and  ground,  that  there  is  a  Media- 
tor and  Advocate  at  his  right  hand,  to  hazard  (i£ 
we  may  fpeak  Co)  or  rather  with  confidence  to 
go  foreward,  and  prefent  his  fuit  to  God.  2. 
There  is  an  aft  of  faith,  as  in  undertaking,  fo 
in  expecting  and  on-waiting  upon  God,  for  ob- 
taining a  hearing  on  our  fuit,  on  this  account, 
that  Jefus  Chrift  is  an  Interceffor  in  heaven  for 
fuch  as  imploy  him*,  and  this  guards  againft  both 
the  failings  before-mentioned,  to  wit,  againft 
anxiety  on  the  one  hand,  and  preemption  on 
the  other  ;  againft  anxiety  and  fainting,  when,  as^ 
there  is  not  only  a  propofing  of  our  defire,  but 
an  on-waiting  for,  and  expectation  of  a  hearing, 
from  God ;  againft  preemption,  and  turning 
carnal,  when  the  expectation  of  a  hearing  is  not 
founded  on  our  own  righteoufnefs,  but  on  the. 
interceffion  of  Chrift  ;  This  is  it  which  we  have,. 
Dan.  9.  17.  compared  with  Jonah  2.  4.  In  the 
2  ofjonab  4  v.  he  fays,  Then  1  faid,  I  am  caft' 
cut  of  thy  fight,  yet  wiU  I  lock  again  toward  thy. 
holy  temple  \  the  which  look  was  in  effect  a  look- 
ing  toward  the  interceffion  of  Chrift  the  Mejfiab^ 
the  temple  with  its  (acri rices  having  been  typi- 
cal of  him,  and  the  mercy-feat  that  was  therev 
being  typical  of  his  interceffion:  It  is  as  if  unbelief 
had  fuggefted  to  J  nab,  Now  Jonah,  what 
will  become  of  thee  ?  thou  art  a  gone  man,  and 
needs  not  pray  any  more ;  Tet,  lays  he,  J  will 
hck  again  towards  thy  holy  temple  :  and  though 
he  knew  not  well,  now  being  in  the  belly  of  the 
whale,  where  the  temple-ftood  ;  yet  his  faith  ha- 
ving a  fuitable  exejreile  on  the'  Meffiah  lignified 
by  the  temple,  and  his  looking  being  an  aft 
of  faith,  carried  in  his  fuit  to  God,  which- 
was  accepted  :  and  indeed  this  is  a  main  thing,, 
by  which  a  poor  believer,  caft  down,  wins  to  hi* 
feet  again.  The  other  place  is,  Van.  9.  \6\  17. 
where,  when  he   is.  ferious$    and  doubling  his 

per 


f$*  #  -  IJdiah  «53.. 

petition,  lie  hath  thefe  words,  Caufe  thy  face  to 
Jbine  up:n  thy  fanSuarj,  wbicb.is  defclate.fcr  the 
Lord's  fake  ;  and  to  let  it  he  known  what  he 
mean'd,  by  faying,  for  .the  JLrd's  >[*%e\  which 
looks  to  him  who  was  to  be  Inter ceflor  in  our  na- 
ture, he  expones  it  in  the  following  words,  0 
my  God,  incline  thine  ear,  and  hear  ;  cpen  thine, 
eyes,  and  bebrfd  cur  deflaiicns^  fcr  voe  do  n:t 
frefent  our  fuppli cations  before  thee,  for  cur  righ- 
teoufnejjes,  but  for  thy  great  mercies :  That  is  an 
improving  aright  of  thrift's  intei  celsion,  not  to 
pray  directly  to  him  as  a  diftinil  Party,  but  to 
pray  for  mercy,  upon  the  a -count  of  his  inter - 
celsion  ;  for  what  is  fir  mercies  fake  in  the  latter, 
is  for  the  Lord's  f#ke  in  ,the  former,  ui^.  becaufe 
by  him^  and  by  yertueof  hisinto  c\;i^o-.!,  mercy. 
Comes  out  unto  us  ;  And  this  is  a  main  ufe  to  be 
made  of  Chrift's  intercefsion,  to  wit,  to  have 
iipon  that  ground  an  expectation  of  a  hearing, 
or  to  found  our  expedition  of  a  hearing  on  that 
account ;  and  let  it  bear  the  weight  of  it,  as  well 
it  can.  3.  The  right  improvement  of  Chrift's ' 
intercefsion  hath  this  a&  of  faith,  that,  altho" 
there  (eem  to  be  many  difficulties  and  long  off- 
jp.utt'ngs,  yet  faith,  Upon  the  account  of  his  in- 
tercefsion, will  continue  its  expectation  of  a  hear- 
ing, and  its  looking  for,  of  what  the  perfon  hath 
fought,  and  {lands  in  need  of ;  whatever  crofs 
difpenfations  thwart  its  expectation,  and  what- 
ever figns  of  anger  appear  in  the  way  of  its  ob- 
taining, it  waits  on  for  all  that.  Tho'  Jonah 
be  in  the  belly  of  the  whale,  and  the  weeds 
wrapped  about  his  head,  yet  will  he  look  to- 
wards his  holy  temple,;  So,  tho'  a  foul  have  no 
ijfe,  nor  fenfe,  no  inward  feeling,  nor  argu- 
ments in  the  mouth,  yet  acting  on  Chrift's  in- 
tercefsion by  faith,  it  will  not  leave,  nor  give 
over  its  fuit,  confidering,  that  .tho'  it  hath  no 
ground  of  expectation  of  good  from  itfeif,  yet 
from  Chrift's  intercefsion  it  hath,  which  is  the 
improvement  of  that,  Heb*  7.  25.  He  is  able  to 
fave  to  the  tttterrmfl  all  that  ccme  unto  God 
through  him,  &  .  It  there  were  never  fo  ftrong 
objections  .from  unbelief  and  carnal  reafon,  and 
■  if  it  fhould  be  fuggefled  ye  have  fuch  and  fuch 
difficulties,  that  cannot  be  overcome,  lying  in  the 
way  of  your  faivation,  and  there  is  nothing  in 
you  concurring  to  mak'e  cut  your  filvation  ;  yet 
fraith  fays,  He  is  able  po.fave  to  the  uttermofl  \  or, 
as  the  word  is,  he  can  lave  to  the  full,  or  to  the 
yondmoft;  and  what  is  the  ground?  Becaufe 
be  ever  lives  to  male  intercefs'nn.  And  this  is 
the  main  thing  to  betaken  notice  of,  in  impro- 
ving of  his  intercefsion,  when  the  (inner  hath 
prcfentsd  his    frit  or  recmeft  ta  God,  through 


Verfe  ii.  Serm.  69* 

the  Mediator,  to  p.et  his  mind  quieted,  on  the 
account  of  Chrift's  intercefsion,  that  it  ihall  be 
anfwered  :  Even  as  a  man,  who  having  a  caufe 
to  plead,  and  getting  an  able  advocate,  who  fay* 
to  1m m,  I  will  warrant  your  caufe,  quiets  him- 
felf,  becaufe  of  his  undertaking  ;  fo  proportion 
nably  there  is  a  weight  laid  on  Chrift's  inter- 
cefsion by  faith's  lippeningto  him,  which  makes 
the  foul  to  be  without  anxiety.*  And  this  conti- 
nued a&  of  faith  doth  not  at  ail  fofter  fin,  but 
ftrengthneth  rather  to  oppofe  iin,  quiets  the 
mind,  and  makes  more  humble,  and  keeps  a 
tranquillity  in  the  foul,  in  bands  as  well  as  in 
liberty,  becaufe  it  lavs  the  weight  of  its  coming 
fpeed  with  God,  not  on  its  own  argufoentingt 
-but  on  the  Mediator's  interce (sion ;  for,  as  we 
ih:-w t  iron:  Rev .  8*  the  prayers  of  all  faints  go 
up  from  his  center,  tffe  weakeft  as  well  as  th« 
ftrcngeft,  becaufeit's  his  incenfe  that  that  makes 
them  favoury.  4.  There  is  an  improvement  of 
Chrift's  intercefsion^  when  any  thing  is  obtain'd, 
whether  it  be  a  mercy  in  preventing  fuch  and 
fuch  a  ftroke,  or  the  bellowing  of  luch  and  fuch 
a  favour  ;  and  that  is,  when  faith  derives  not 
that  mercy  from,  nor  attributes  it  to  its  own 
praying,  tho'  it.did  pray,  and  pray  ibmewhat 
terioufly,  but  derives  it  horn,  and  attributes  it 
to  the  ver.tue  and  t  fficacy  of  Chrift's  intercelsi* 
on,  and  counts  itfeif  obliged  to  that,  as  the  rife 
of  all  the  perfon's  good,  and  again  by  him  retur- 
ning thanks  to  God  for  it  *.  And  this  is  a  little 
proof  of  improving  Chrift's  interceision.  Some- 
times, when  we  want  what  we  would  have,  and 
are  reftrained,  we  will  improve  all  means  to  ob- 
tain, yet  when  we  have  obtained,  there  is  but 
little  ackowledgment  of  him  therein  ;  which  ac- 
knowledgment is  our  dttty^irl.inuate,  John  14. 
13,  14..  Wfratfoever  yt  ask  in  my  name,  1  will 
do,  that  the  Father  may  be  glorified  in  the  Son, 
And  in  this  fenfe'we  ought  to  walk  i-n  the  ufe  of 
every  mercy,  as  bearing  the  acknowledgment  of 
Chrift's  intercefsion,  and  to  be  affected  with 
love  to  God,  and  mould  withal  have  a.new  im* 
prefsion  of  its  obligation,  to  be  forthcoming 
for  God,  upon  the  account  of  his  intercefsion: 
Whereas  the  moft  part  of  folk  take  their  mercies,  . 
and  think  not  themfelves  to  be  in  his  common  for 
them  ;  neither  do  they  own  him  with  thankful 
acknowledgment  of  them,  wh'cn  they  have  got- 
ten them ;  even  as  a  man,  who  had  gotten  a  fa- 
vour through  the  mediation  of  another,  and 
mould  forget  him,  would  be  very  ungrate,'  The 
making  ufe  ofChrift's  intercefsion. in  this  refpedfc,  ; 
is  the  improving  of  it,  for  the  awaking  of  our 
thankfulnefs,  and  thq  cofljirnoing  of  our  obliga- 

tiof 


tion  to  him.  If  we  look  through  our  life,  is 
there  any  day,  or  Hour,  but  we  ftand  in  need  of 
fomething,  and  be  enjoying  fbmething?  And 
the  improving  Chrift's  intercefsion  thi»j  would 
make  the  thoughts  of  Chrift  always  tVeflv  and 
lovely  to  us;  butwefeek,  and  get,  and  enjoy,  as 
if  a  Mediator  were  not  in  heaven:  But  as  we  ac- 
knowledge him  in  praying  to  him,  when  we 
have  need ;  lb,  when  any  thing  is  gotten,  we 
fhould  acknowledge,  that  we  have  received  it,and 
do  enjoy  it,  on  the  account  of  his  intercefsion, 
who  obtained  it  for  us. 

idly,  We  faid,   that  this  might  be  illuftrate 
"by  fimilitudes  ;  and  there  are  thefe  three,  where- 
by it  may  be  illuftrate.  The  frfl  is  (  if  we  may 
call  it  a  fimilitudc  )   the  c^paring  of  the  ufe- 
mak-ing  of  h'13- intercefsion,  with  the  ufe-making 
of  his  fatisfa&ion  (wherein  there  is  a   refem- 
blance  j  we  make  ufe  of  his  fatisfa&ion,    when 
we  are  convinced  of  our  natural  finfulnefs  and  en- 
mity, and  that  we  cannot  make  our  own  peace- 
ourfelves;    yet  hearing  of  his  fatisfa&ipn,  and 
having  an  of&rof  it,  and  believing  that  it's  able 
to  do  our  tsfro,  we  hazard  on  that  ground    to 
clofe  with  God  in  the  covenant  y  and  though  the 
fenfe   of  peace  come -not  for  along  time,    yet 
we   with  confidence  wait  for  it,    becaufe    the 
ground  we-  lean  ©nfor  it  cannot  fail.    Propor- 
tionable to  this>  we  maker  ule  of  Chrift's  inter- 
cefsion,   ivhen    under  a  challenge,  we  are  con- 
vinced or  a!  quarrel,    and  dare  not  approach  to 
God  ;  yet  hearing  tell,    that  there  is  an  Inter- 
ceffor  in  heaven,   who  will  undertake  for  them 
that    imploy   him,    we    hazard  confidently  on 
that   ground,   to  propofe  our  fuits  unto  God, 
and   notwithstanding  of  difficulties^  expe&  and' 
wait  for   an  anfwer.     It  may  be  ob\etted  here, 
'  that  it  feerns  there  is  no  difference  bktwixt  the 
improving  of  his  fatisfa&ion,     and  the  impro- 
ving of  his  intereeffion.     Anfwer,   There  is  no 
difference,  in  refpe&  of  the  things  fought,  nor 
in  refpecYof  the  a&s   of  faith,    whereby   we 
make  ufe  of  the  one,   and  of  the  other,  nor  in 
refpecfc  of  the   grounds  whereupon  ;  for  Chrift 
hath  paid  the  debt  of  them   for  Whom  he   in- 
t-erceeds,      he  hath- purchafed   the  fame   thing? 
for' which  he  maketh  intereeffion,    they  are  the 
fome  a&s  of  faith  that  make  ufe  of  both:     It's 
the  fame  covenant  and  offer,    that  warr.nts  us 
to  come  to  his  fatisfa&ion  for  peace;    that  war- 
rants us  to-  make  ufe  of  his  intereeffion  for  the 
application  of  peace  .-There  is  only  this  diffe- 
rence,   that  by  his  -fatisfadtK  n  he  procures   us 
peace,  and  a  right  to  it  *,  and  our  peace  is-made^ 
jfcpvhis  lading,  down  bef®re  God  the  price,  which*- 


▼  enc    iz« 


we  by  faith  take  hold  of;    but  When  he. in ter- 
ceeds,  he  hath   nothing  to  pay,    but  interceeds 
for  what  he  hath    purchafed :      Therefore    the 
fcripture  hartgs  the  application  of  his  purchafe 
upon  his  intereeffion  .•  He   hath  bought  peace, 
and  every  good  thing    that  we   ftand   in    need 
of,  by   his   death  ;    and,  by  his  intereeffion,  he' 
procures  and   makes   the  application  ;    There- 
fore, it's  on  this  ground  that  the  Spirit  is  pou- 
red out.  Asamong  men,    it's  one*thing  to  make 
peace,  and  another  thing  to  bring  the  offending 
perfon  info  familiarity  with'  the  offended  patty  ; 
fo  it's  the  fame  faith  a&ing    on  Chrift's  fatif- 
fa&ion,    for  being   brought  into   covenant  with 
God,    as    the    meritorious   caufe,  that  a&s  on 
Chrift's    intereeffion,     for   application    of   that 
which  he  hath  purchafed,    but   under   ad iiirer- 
rent    confideration,    looking  on  his  fatisfa&ion* 
asv  procuring,  and.on  his1  intereeffion  for  appli- 
cation of  the  fame  things.    A  fecend  fimilitude 
to  clear  it,    is',  the  people  under  the  law,  their 
making  ufe  of' the  high  prieft;  there    Were  twar 
parts  of  the- high  prieft's  office,    or  two. things 
wherein  the    pesple  made  ufe   of  him,     1.  For 
orfe.ingfacriAce,     1.  For  intereeffion  ;  the  high 
prieft  went  into  the  moft  holy  once  a  year,  and 
fprinkled  the  blood,  and  prayed  for  the  people  5 
rn  which  time  they  were  (landing  without.pray- 
ing,  in   the   hope  of  having  their  prayers  made 
the  more  acceptable.     This  was,  by   God's  ap- 
pointment,   typically  to   prefigure   our    Lord's' 
intereeffion  in  heaven:-  It  is  true  the  high  prieft's' 
praying  for   them  was  nothing  to  the  foul's  adr* 
vantage,  of  him  or  them,  if  Chrift  was  not  made" 
ufe  of,  both  by  him,  and  by  them.:  yet  he  was  to- 
pical, and  to  fhew  this  much,  that  the*  were  to 
improve  Chrift's  intercefsion,  as  well  as  his  fa*-' 
crifice  and  fatisfacYion  :    Therefore,  Lulee  1.  10. 
when  Zacharias    went    in  to  pray,    the  whole 
multitude  of  the  peopfe  was  without  praying.  A 
third  fimilitude  (which  we  have  hinted  at  in  cur 
going  along  )  is  drawn  from  that  way  which  is 
ufed  among  mefy  for  bringing  two   parties  thaC 
are  at  odds  and  variance  to   be  reconciled,  and 
at  one;    which,  though  we  are  not  to  conceive 
in  that  carnal  manner,  yet  it  holds  as  to  the  fub- 
ftance  of  the   thing,    as  if  the  offending  party 
durft   not  go.  hiy  atone  to  the  party  offended,' 
but  fhould  carry  along  with  him  a  'nerd,  thac' 
hath  place  and  power  to  prevail  with  the  other  : 
When    he  undertakes  to    go    along    with  him* 
contrary     To    his    dderving,      he    will     expeft 
confidently   to    get    a  •  good    hearing ;    and    if 
any  fhould  fay  to   him,    How  dare  you   go  to 
fuch  ■  an   one,    whom  you  have    fo   provoiied  ? 


3  $3  Ifaiah  -$3. 

he  wauld  anfwer,  Becaufe  I  have  a  friend  before 
me,  that  will  make  moyen  for  me  ;  and  when  by 
that  friend's  moyen  he  gets  a  favourable  hearing, 
and  his  fuit  granted,  he  comes  away  rejoicing, 
prof  effing  his  great  obligation  to  that  friend  :  !>a 
is  it  here,  as  to  the  thing  ;  though,  as  was  faid, 
we  would  guard  againft  carnal  conceptions,  or 
taking  up  God  and.  the  Mediator  as  diftin<& 
Parties,  to  be  made  application  to.  We  fhall  in- 


Verfe  12.  Serm.  70. 

fift  no  further  for  the  time  :  O  that. there  were 
ferioufnels  to  improve  his  blood* and  fstisfafti- 
on,  for  wafhing  us  from  the  guilt  of  fin,  and  for 
making  our  peace  with  God  ;  and  his  intereeffiom/ 
for  upholding  our  peace  and  communion  with 
God,  and  for  the  attaining  of  every  gocd  fiat 
he  hath  purchaied  and  promifed,  which  is  the 
fum  of  all  !  God  help  us  to  the  pra&ice  of  it, 
and  to  be  confcientious  in  it. 


SERMON    LXX. 

Ifaiah  Hii.  12.  ■  A  ad  be  made  inter cejjion  for  the  tranfgrejfors. 

ALthough  this  be  a  mod  necefTary  thing, 
and  that  whereof  we  have  daily  and  hour- 
ly ufe,  even  to  be  improving  Chrift's  inter- 
ceffion  ;  and  altho'  it  be  one  of  the  moll  excellent 


and  moft  comfortable  things  that  a  Chriftian 
bath  to  look  to  in  his  walk,  there  being  no  con- 
dition, but  there  is  a  ready  help  for  it  here  :  Yet 
this  is  our  finful  mifery,  that  either  through  our 
blindnefs,  or  our  indirrerency,  we  are  much  out 
of  capacity  to  improve  aright  fo  rare  a  privi- 
lege :  For  as  much  as  we  have  heard  of  it,  are 
there  many  of  us  that.can  tell  how  Chrift's  inter- 
ceffion  is  to  be  improved  f  Sure  we  may  know, 
that  if  ever  we  do  it,  there  is  no  thanks  to  us  for 
the  doing  of  it ;  and  indeed  it  is  of  fuch  a  na- 
ture, that  we  even  cannot  well  tell,  whether  it 
be  better  to  fueak  of  it,  or  to  be  filent,  being  fo 
little  able  to  make  any  thing  plain,  of  fuch  a 
rnyfterious,  yet  very  concerning  thing.. 

Ye  may  remember  the  dottrinz  that  we  propo- 
fed  to  fpeak  to  was  this,  c  That  our  Lord  Jefus 
:*  hath  this  for  a  part  of  his  office,  to  make  in- 
*  terceffion  for  tranfgreffors.  '  Being  a  real 
Prie.ft,  he  not  only  offers  a  facrifice,  but  goes 
in,  and  hath  gone  within  the  vail,  with  the 
Tertue  of  his  facrifice,  to  appear  before  God  in 
Jieaven  for  us  :  As  all  the  offices  of  Chrift  are 
advantageous,  and  would  be  ftudied  by  us,  and 
We  would  ftudy  them  well  *,  this  hath  many  ad- 
vantages with  it,  and  we  would  improve  it,  left 
Wefruitrateour  ielves  of  the  clutter  of  privileges 
that  is  in  this  one  do&rine,  that  Jefus  Chrifl 
makes  interccilion  for  tranfgrelfors,  or  finners. 

We  fhewed  the  laft  day,  wherein  the  improving 
of  Chrift's  interceffion  doth  confift  :  We  mall  now 
jnftance  iome  cafes,  wherein  believers,  in  a  fpe- 
£ial  manner,  are  to  make  ufe  of  it.  2.  We  flull 
jgive  fome  dire&ions  for  clearing  fome  queftions, 
.or  for  anfwering  fome  doubts  about  it.  And, 
3.  We  lhall  afsi^n  fome  characters  of  fuch  as  are 
fightly  improving  Chrift's  intercefsion. 


For  the  firft,  Chrift's  intercefsion  ought  to  be 
made  ufe  of,  in  as  many  cafes  as  are  pofsibly  inci- 
cident  to  a  believer  5  and  therefore  we  are  not  to 
reftria  it  to  one  cafe  more  thar.  to  another,  al- 
tho' indeed  there  be  fome,  wherein  more  efpeci« 
ally  we  are  called  to  improve  it.  Now,  to  clear 
it,  that  there  are  fome  cafes,  wherein,  in  a  fpe- 
cial  manner,  the- believer  is  to  make  ufe  of  this 
office,  of  Chrift's  intercecding  for  tranfgreffors  : 
It  may  be  inftanced  in  thefe,«  1.  A  believer  hath 
either  liberty,  or  he  is  in  bonds  j  and  there 
is  a  fpecial  watchfulnefs  called  for  in  both  thefe 
cafes,  that  the  intercefsion  of  Chrift  be  not  fligh- 
ted. 

I/?,  When  he  hath  liberty,  and  hi*  fpiritual 
condition  thrives,  he  prays,  and  his  heart  melts 
in  prayer ;  he  hath  what  he  would  have,  the 
exerciles  of  religion  become  pleafant,  and  he 
hath  no  will  to  come  from  them.  In  this  cafe 
the  believer  is  to  beware,  left  he  be  (loin  off  his 
feet,  and  misken  Chrift's  intercefsion  \  for  then 
he  is  ready  to  think  that  he  cannot  but  be  well, 
and  his  prayers  cannot  but  be  heard,  becaufe  he 
gets  liberty  <o  put  them  up  ;  and  it's  then  often, 
that  there  is  hazard  to  lay  lead  weight  on 
Chrift's  intercefsion.  To  improve  Chrift's  in* 
tercefsion  aright  in  fuch  cafes,  thefe  two  are  to 
be  adverted  to,  1.  That  his  intercefsion  be  ac- 
knowledged as  the  fountain  and  procuring  caufe 
of  that  liberty  and  livelinefs  ;  and  fo  we  are  to 
carry  a  flopped  mouth  before  God,  and  not  to 
boaftofit^*  For  (as  we  fhewj  the  pouring  out 
of  the  Spirit  is  a  fpecial  fruit  of  Chrift's  inter- 
cefsion, it  being  by  vertue  thereof  that  gifts  are 
given,  and  grace  to  worlhip  God  in  a  fpiritual 
manner.  2.  That  we  beware  of  thinking  that 
our  prayers  are  in  a  iitnefs*  or  that  they  put  \ja 
in  a  iirnefs  of  accefs  to  God,  becaufe  of  that  li- 
berty, except  by  vertue  of  Chrift's  intercefsion, 
more  than  if  we  had  not  a  word  to  fay  ;  There  is 


¥ 

IB 


Serm.  70  '        r         .  ,    ]f«iab,V- 

in  our  unbelief  and  preemption,  a  fecret  inch***, 
don  to   lay    the    weight   of  our   acceptance  on 
our  own  liberty  5   whereas,  Rev.  8.  the. prayers, 
of  ali  faints  muft  come  up  before,  God,   having 
•  -.e  fmoke   of  his  incenfe   to  make  them  accep-. 
t.    |e  \  in   which   reiptft,  in   a  cafe  of  liberty, 
Child's  intercefsion  is  made  ufe  of  and  impro- 
Ven,  when  we  are  denied  to  our  own  liberty,    and 
it  is  not  made  the  ground  of  our  confident  appli- 
cation to  God,  but  ChriiVs  interceflion  only.    A- 
gain,  2.  When  the  believer  is  in  bonds,  in  fome 
eminent  manner,  fo  that  he  cannot  pray,  he  fcarce 
hath  a  word  to  Ipeak  to  .God  ;  he  goes,  it's  true, 
about   the  duty,    but   he  comes  not    fpced,  his 
prayer   relifhes  not. to    himfelf;    he  is  like  one 
peaking,  but  not  praying,  his  heart  is  not  war- 
med ;  neither  is  there/at  ieaft  to  his  own  appre- 
henfion,     any    connexion  "betwixt    his    words; 
whereupon  he  is  ready  to  think,  that  his  pray- 
er is  as  good  as  no  prayer,    becaufe  or  that  in- 
clination that  is  in  all  of  us,  to  reft  on  our  own 
praying,  without  making  ufe  of  the  inttrcefsion 
ofChrft:  The  reafons  why  in  this  cafe  we  would 
prtfs  the  ufe- making  of  his  intercefsion,  are  thefe, 
lfl,    Left   we  faint  and  grow  weary  ift    prayer, 
which  cannot  but  befai  us,  if  his  intercefsion  be 
net  made  ufe  of.     2dlyy  Left  we  lofe  the  eftimati- 
on  of  the  excellent  worth  or  ChriftV  inttrcef- 
fion;  which  is  exceeding  derogatory  to  him  that 
is  mighty  tcfave,  and  on  vohem  help  is  laid;  and 
it  is  especially  for  fuch    a  time  and  cafe,   that 
he  is  holden  forth    for    an  InterctfTor.     Now, 
there  is  atfoofdd  improvement  of  Chrift's  in- 
tercefsion   called    for    in   this   cafe,     when   the 
believer   is  in   bonds,    and   cannot  fo  much"as 
fi^h,    but  it's  called  in  queftion,  whether  il  be 
accepted,   tho'  yet  the  man  is  ferious.     1.  There 
is  an  improving  ofit,  for  obtaining  ofthatwhich 
we    have   been  aiming  at,     tho*  we  cannot  tell 
our  own  tale  (  to  ipeak  fo  )  nor  open  cur  caufe, 
nor  make  known  our  requefts  to  God  ;    yet,  to 
expeel:  what  we  have  been  aiming  at,  and  feek- 
ing  after,  by  vertue  of  Chrift'sit  tercefs'cu,  for 
as  ill  let  together  as  our  prayer  hatn  be  n,  be- 
caufe  it  is  founded  upon  the  intercefsion  of  the 
Mediator,  and  we  expeel:  a  hearing  on  that  ac- 
count alier-arly  ;     it  be:;  reTsion  that 
makes  our  prayers  accept;                 -  make  fuch  a 
poor   prayer  acceptable   alio  ?     Whereupon  the 
foul  refts   quiet,    and  expects  a  hearing  on  this 
ground,    becaufe,    as  we  (aid    the  prayers  of  all 
laints  go   up   from  his  center,  and  with  his  in- 
cenfe ;    and  none  are  caft  back,  that  are  put  up 
through -him,,  and  by  vertue  of  his  intercefsion* 
Hence  fometimes  locks,    fometirr.es    thoughts, 
Sometimes   broken  words  and  groans  coine  up 


Verfe  12".  3J9 

before  God,  are  acceptable,  and  get  a  return  j 
the  reaion  is,  becaufe,  through  the  intercefsion' 
of  the  Kec'iator,  the  prayers  of  all  faints  are  ac- 
ceptable. This  is  even  as  if  a  man  Ihould  credit 
his  able  advocate  with  the  managing  of  his 
cauie,  altho!  he. cannot  (to f peak ib)  mouth-band 
his  own  tale,  nor  exprefs  himfelf  fatisfyingly  to 
himfelf  in  it  j  hence  we  have  thefe  words  often, 
John  14.  16.  Whatever  ye  ask  in  my  name  be- 
lieving, ye  flail  receive,  and,  whatever  ye  ask  in 
my  name,  I  will  do  it ;  that  is,  when  ye  ground 
the  expectation  of  your  hearing,  and  fpeedco- 
ming  in  prayer,  on  me,  and  my  mediation.  When 
folks,  becaule  of  their  Ihort-comings  in  prayer, 
give  over  the  expe&ation  of  a  hearing,  and  are- 
turn,  they  give  over,  in  fo  far,  the  laying  of  due 
weight  on  his  intercefsion :  only  ye  would  re- 
member the  terms,  on  which  a  perfon  is  war- 
ranted to  make  ule  of  his  intercefsion;  for,  w  hen 
we  follow  not  his  way,  in  the.  improving  of  it, 
we  cannot  expect  to  come  fpeed,  or  get  good 
by  it.  2.  A  believer  in  his  bonds  would  expeel: 
a  loofing,  through  the  vertue  of  his  intercefsio©  • 
And  this  is  another  way,  how  we  wou'd  im- 
prove it  in  this  cafe,  when  we  are  bound  up,  and 
(tofp^ak  fo)  langled,  that  we  cannot  ftir  in  pray- 
er, then  we  would  have  an  eye  to* the  eflica:y  of 
Chrift's  interceision,  (that  is  of  continual  vi- 
gor and  efficacy,  even  when  we  are  very  dead, 
indifpofed,  .and  lifelefs  )  for  the  attaining  of 
liberty  and  livelinefs>:  This  is  indeed  to  caft 
a  look  to  him,  and  fingly  to  improve  the  effi- 
cacy of  his  mediation,  when  we  cannot  fpeak 
one  word,  to  work  up  cur  felves  to  a  difpofiti- 
on  for  that  work  ;  and.  thefe  two  go  well  to- 
gether, ,  to  be  improving  his  interceilion  for 
obtaining  what  we  need  for  the  time  prefent,  and  • 
for  the  time  to  come,  and  when  we  are  in  bonds, 
to  be  improving  it  for  liberty  and  freedom. 
idly,  There  is  an  ufe- making  of  Chrift's  in- 
1  terclsion  called  for,  both  when  we  aimtoob- 
>  tain  any  thing,  and  when  we  have 'obtained  that 
which  we  would  be  at.  1.  In  our  aiming  to  have 
or  obtain,  we  would  improve  it,  that  our  ad- 
dreffes  to  Go'd  may  be  in  his  name,  and  our 
faith  of  obtaining  may  be  founded  on  Chrift's 
interctflion,  and  not  on  our  own,  and  that  our 
faith  may  be  ftayed  and  fixed  in  expectation  of: 
the  thing  :  The  improving  of  Chrift's  intercef- 
fion  in  this  refpaci  leads  us-,  1/?,  To  the  right 
way  of  profecuting  our  fuits  to  God.  And,  idly, 
It  quiets  and  iixes  us  in  expecting  of  an  anfwer  ; 
and,  when  this  is  wanting,  Chriftians  are  either 
.  difcouraged,  and  know  not  how  topurfue  their 
caufe,  or  dfe  they  are  carnally  fecure  agd  prefump- 
E  e  e  tu- 


•39«  Jfa'lah  K- 

tuous,  which  is  very  ordinary,  for  either,  as  I 
have  (aid,  we  are  under  an  anxious  fear,  fo  that 
■we  know  not  how  to  go  about  duty  with  any 
liope  of  fuccefs  •,  or  elfe  we  grow  fecure  ar.d  flack, 
and  carelefs  in  duty. 

ldly>  There  is  an  ufemsking  of  Chrift's  in- 
terceffion,  when  we  have  obtained  any  benefit, 
which  keeps  the  foul  in  his  common  and  debt, 
and  in  acknowledging  itfelf  to  be  his  debtor. 
This  makes  Chrifttans,  when  they  have  gotten 
any  thing,  to  be  humble,  and  helps  them  to  a 
fan&ified  ufe  of  the  thing  received  ;  whereas, 
when  this  is  forgotten,  though  perfons  may  be 
feemingly  humble,  when  they  are  praying  for  a 
thing  in  his  name  ;  yet,  when  they  have  gotten 
it,  they  grow  carnal,  and  fome  way  wanton  ; 
and  he  is  forgotten,  as  if  the  benefit  had  never 
come  from  him  :  But  on  the  other  hand,  when 
there  is  an  acknowledgment  of  Chrift's  interces- 
sion, when  any  trlffig  is  obtained,  it  kee'ps,  as  I 
faid,  the  perfon  humble  and  holily  afraid,  when 
it  hath  gotten,  as  well  as  when  it  was  fceking  ; 
atid  it  makes  warrie  in  ufing  and  fearful  to  a- 
"bufe  any  benefit  received, left  it  be  found  a  wrong 
and  indignity  done  to  Chrift  and  hisinterceflion. 
%dly, We  may  inftance  the  improving  of  Chrift's 
interceflion,  both  in  a  mod  fad,  and  in  a  mod 
cheerful  condition  ;  in  reference  to  both  which, 
we  fliould  make  ufe  of  Chrift's  intercefiion :  and 
it  being  readily  one  of  thefe  conditions  that  we 
are  in,  either  a  more  fad,  or  more  cheerful  one, 
we  Ihould  think  ourfelves  defc&ive  and  faulty 
as  to  our  duty,  when  we  fuit  and  conform  not 
©ur  way  to  our  condition. 

i .  If  it  be  a  more  fad  condition,  whether  we  be 
fpiritually  fad,  the  foul  ibeing  heavy,  and  re- 
fusing to  be  comforted,  or  whetlier  we  be  under 
a  temporal  outward  difconfolate  condition,  there 
is  an  ufe- making  of  Chrift's  interceffion  called 
for  in  both  ;  for  a  believer  cannot  be  in  any  fo 
difconfolate  a  condition,  but  he  may  draw,  re - 
frefhing  from  this  fountain,  in  reference  there- 
to ;  and  when  we  make  not  ufe  of  his  inter- 
cefsion in  each,  as  it  occurs,  either  anxiety  and 
<difcouragement  grows,  or  we  turn  to  fome  un- 
warrantable and  crooked  mean  or  way  for  an 
out-0s.te  from  fuch  a  difconfolate  condition. 

Now.  to  make  ufe  of,  and  to  improve  Chrift's 
intercefsion  aright,  in  fuch  a  difconfolate  con- 
dition- ard  cafe,  i.  The  foul  would  gather,  and 
compofe  itfelf,  to  fearch  and  fee  what  is  ufeful 
5i*Chrift's  ir.t.  reels  ion  for  its  cafe,  feeing  that 
fad  cafe  c^r.not  be  imagined,  but  Chrift's  inter- 
Cefsion  is  a  cordial  for  it,  upon  which,  as  a  to* 
lid  ground,vchc;foul  may  :be  quiet,#  that  it  can- 
rcos  milcarrv  in  that,    for  which  it  "is  now  Tn  fo 


Verf?  I2;  •  Serm.  70. 

much  bitternefs,  feeing  Chrift  Jefus  hath  the 
management  of  its  cafe  and  caufe  :  f^ence  it  may 
region  thus,  Although  I  was  unwatchful,  and 
this  condition  came  on  me  unawares,  and  I  was 
furprifed  with  it,  yet  it's  not  any  furprife  to 
him:  He  was  not  fleeping,  though  I  was;  he-, 
knew  what  was  coming,  tho'  I  knew  not  •,  there- 
fore this  will  not  hurt  nor  prejudge  my  rruin 
c.uife.becaufe  it  comes  through  his  hand.  2.There 
is  an  "improvement  of  his  intercefsion  in  this  cafe, 
when  the  out-gate,  tho*  defperateas  to  us,  is  yet 
hopeful,by  vertue  thereof ;  and  when  this  is  made 
the  only  or  main  ground  of  our  hope,  to  wit,  that 
there  is  a  Friend  at  the  court  of  heaven,  who  can 
order  our  caufe,  and  make  fuch  a  thing  work  for 
our  good,  it  puts  fpirits  in  us  to  pray,and  activi- 
ty to  go  about  the  ufe  of  the  means  ;  whereas, 
when  we  ufe  not  the  means,  or  ufe  them  without 
due  refpe&  to  Chrift's  intercefsion,  the  bufinefs 
becomes  heartlefs,  hopeltis,  and- defpe rate. 

;  2.!f  our  condition  be,  or  ieem  to  be  more  fola- 
cious  and  cheerful,  there  would,  be  an  improving 
of  Chrift's  intercefsion,  left  our  cheerfulnefs  grow 
carnal,  which  it  cannot  otherwife  be,  but  when 
he  is  acknowledged  to  be  thcAuthor  of  our  folace 
and  cheerfulnefs;  when  he  is  depended  upon  for 
the  continuance  of  it,  and  when  the  praife  of  it  is 
returned  to  him,  it  bounds  the  heart,  that  there 
is  rio  accefsto  grow  carnal:  in  which  rcfpedl:,  thefe 
things  wherein  others  grow  carnal,  fuch  as  health, 
ftrength,  meat,  drink,  apparel,  commodious  ( 
dwelling,the  recovery  of  themfelvcs,of  their  chil- 
dren, or  of  other  near  relations  or  dear  friends 
from  ficknefs,  (?<r.  are  thus  fpiritualized,  and 
made  fpiritually  refrefhing  to  the  people  of  God, 
becaufe  there  is  an  uptaking  of  them,  as  coming 
through  Chrift's  intercefsion,  and  a  returning  of 
thanks  to  him  for  them  ;  hence,  Heb,  13.  1*5.  it's 
faid,  By  blm  therefore,  let  us  effcr.tbe  facrijices  of 
pra'ije  to  God>  there  b_ing  the  fame  accefs  to 
praife  in  our  fpiritual  cheerfulnefs,  that  there 
is  to  pray  in  our  heavinefs  and  difficulties ;  He 
that  is  the  ground,  on  which  we  ought  to  found 
our  prayer,  is  alfo  the  ground  on  which  we  ought 
to  build  our  praifes  ;  and  it's  he  that  puts  life  in 
and  value  upon  the  one  and  the  other. 

4tbly,  We  may  inftance  it  in  this  cafe,  when  the 
believer  is  under  challcnges,it's  then  a  fpecial  fea- 
fon  to  make  ufe  of  Chrift's  intercefsion.and  to  put 
the  libel  in  his  hand  to  anfwer  it ;  which  is  done 
by  faith's  reftin^  on  him  as -a  Prieft,  for  the  ob- 
taining of  an  ablolution  from  that  charge,  altho' 
we  cannot  anfwer  it  our  felves,  yet  expc&in^  an  > 
aniwer  through  him,  according  to  that  famous 
place,  Rem*  iv  34.  W&efhaU  lay  any  thing  to  the 

cbargt 


Serm.  70.  *         Jfaiab  $3. 

charge  of  God's  eJeB  ?  Who  will  libel  them  ?  A- 
mong;  other  reafons  of  the  interrogation,  which 
hath  the  force  of  a  negation,this  is  one;  It's  Cbrifl 
'to bo  died,  yea  rather  to  bo  h'rifen  again,  who 
is  at  the  right  hand  of  God ,  making  inter eejji- 
en  for  us.  This  furnifheth  an  anfwer  to  the 
:cbarge  put  in  their  hand;  or,  when  the  believer 
is  under  calmnejs  and  tranquillity,  his  interceffi- 
on  would  be  itnproven  ;  for  there  cannot  be  a 
fanctified  calmnefs,  without  depending  on  him, 
by  vertue  of  whofe  fatisfadtion  and  procurement 
we  have  it,  and  by  vertue  of  whofe  interceffion 
it's  continued. 

The  reafens  why  we  have  hinted  at  thefc 
things,  are,  1.  To  hold  out  to  you  the  concern- 
ment of  Chrift's  intercefion ;  for  we  cannot  be  in 
That  cafe,  but  the  believer  hath  therein  to  do 
with  it.  2.  To  fhew  our  great  obligation  to  God, 
who /bath  given  us  fuch  an  Interceffor  for  all 
thefc  cafes :  In  this  one  word  there  is  ftwred  up 
a  treafure  of  confblation,  for  all  cafes  that  a  Chri- 
(lian  can  be  in.  3.  That  we  may  be  helped  to 
•ur  duty  of  improving  and  making  ufe  of  him, 
according  to  the  feveral  cafes  we  are,  or  may  be 
in  .*  For  tho'  his  intercefllon  be  mainly  to  be 
made  ufe  of,  when  we  come  to  pray  ;  yet  not 
only  then,  but  at  other  times,  and  in  other  cafes, 
as  when  we  fear  any  hazard,  when  we  need  any 
good  thing,  when  we  expect  it,  or  would  be 
cheerful  on  the  receipt  of  it;  and  when  we  are 
4n  any  difficulty,  and  know  not  what  to  do,  we 
will*  find  fomething  called  for  from  us>  in  re- 
ference to  his  offices,  and  to  this  in  particular. 
4.  Becaufe  this  ufe-making  of  Cbrift's  inter- 
ceffion,  commends  Chrift,  and  makes  him  love- 
ly to  us  :  And  indeed,  that  winch  makes  belie- 
vers think  fo  little  of  him,  is  in  part,  at  leaft, 
the  little  improving  of  his  interceffion,  which 
"fhould  be  made  ufe  of  in  the  leaft  things,  if 
it  were  when  we  need  any  thing,  in  our  thought 
to  look  up  to  God,  through  him,  and  to 
found  the  hope  of  our  getting  it  on  this  ground, 
becajife  there  is  an  Interceffor.  If  this  were 
the  practice  of  believers  daily,  tqey  would  fee 
a  necefsity  of  thinking  much  of  him  ;  O  when 
will  we  be  fcrious  and  conftant'in  the  ufe-ma- 
king of  this  part  of  hrs  office!  <$.  Becaufe 
it  may  ferve  alfo^  for  ground  of  conviction  to 
many  that  are  called  Chrittians,  and  who  go 
through  many  cafe*  and  difficulties,  and  yet 
know  not  what  it  is  to  acknowledge  him  in  his 
,  intercefsion.  Oit's  a  fad  thing  for  folks  to  bear 
the  siame  of  ChrifHans,  and  yet  if  they  want  any 
good  thing,  and  can  get  it  another  way,  they 
neglect  and  misken  him  ;  and  if  it  be  well  with 
them3  and  if  they  obtain  what  they  would  have, 


Verie  12.  391 

they  facriflce  to  their,  own  net,,and  he  is  flighted. 

The  next  thing  in  order  is,  to  remove  fome 
tb)i&icn'r.>  and  to  anfwer  fome  queflions  con:er- 
ning  this  improvement  of  ChritVs  intercellion, 
in  the  manner  that  we  have  fpoken  of;  and  there 
will  readily  be  {tore  of  them  in  our  carnal  minds. 
Now,  for  the  removing  of  thefe  objections  or 
doubts,  I  fliall  lay  down  fome  grounds  for  di- 
rection, that  may  anfwer  any  doubt  of  that  kind, 
which  may  arife,  partly  from  the  doctrinal,  part- 
ly from  the  practical  part  of  this  doctrine  ;  it  be- 
ing a  puzzling  piece  ofexercifeto  fome, that  they 
think  they  know  not  how  to  improve  Chrift's  in> 
terceffion,  or  that  they  never  did  it  aright,  o» 
poflibly  both  thefe  may  be  their  exerciie. 

The  \fl  ground  I  would  lay  down,isthis,  Thai 
ye  would  remember,  that  there  is  an  unfearch* 
ablenefs  in  this  myftery  of  the  Godhead,  in  tha 
myftery  of  God's  becoming  Man,  and  in  the  my- 
ftery  of  the  Mediator  his  taking  on  thefe  offi* 
ces,  to  exercife  them  in  our. nature  ;  and,  in 
fpeaking  or  thinking  of  them, .  there  is  a  neceffity 
to  filence  that  which  our  curiofity  would  propofe^ 
for  fatisfadtion  about  them ;  as,  namely,  How 
there  are,  or  can  be  three  Perfons  in  the  God- 
head, and  yet  but  one  God  ?  How  one  of  thefe 
Perfons  can  be  Man  ?  and  how  it  is,  that  by  him 
We  have  accefs  to  God  the  Father,  Son,  and 
Holy  Ghoft  ?  There  is  filence  required  in  the  bow 
of  thefe  things,  which  leads  to  the  next  di  re&fon. 

idly,  We  wcu'd  ftudy  fattsfaction  in. the  mu- 
ter of  the  truth  itfelf.  rather  than  to  be  poring  in» 
to  the  manner  or  b.w  of  profound  my  ileries,  e» 
fpecially  fu:b  as  concern  the  "bleffed  God  heady 
which  is  higher  than  the  heavens,  broader  than 
the  earth, and  deeper- than  the  Jea ;  That  is,(as  we' 
hinted  at  before)  we  would  ftudy  rather  to  know 
that  there  is  luch  a  thing,  than  b:w  it  is:  As* 
in  this  particular,  we  know  t,hat  the  Son  of  God 
became  Man,  took  on  our  nature,  and  in  our  na- 
ture died,  rofe  again,  and  afcended  to  heaven, 
fat  down  on  the  right  hand  of  God,  and  makes 
intcrceflion  for  us;  thefe  are  clear  :  But  if  we  ask 
fow  thefe  things  can  be,  that  God  can  be  Man, 
and  that  two  natures  can  be  in  one  Perfon,  and 
how  God  can  interceed,  they  are  things  muck 
above  our  reach,  and  not  fo  properly  the  object 
of  our  faith,  (I  fay,  as  to  the  b:vo  of  them)  and 
our  confolation  lies  not  fo  much  in  knowing  bovr 
fuch' a  thing  is,  as  in  knowing  that  it  is:  And  I 
make  no  queftion,  but  there  are  many  who  pray 
in  faith,  becaufe  tjiere  is  an  Intero-ifor*  who, 
if  the  queftion.  were  asked,  how  he  performs 
that  work?  they  could  not  tell  well,  if  at  all; 
thefe  that  can  tell  molt  of  it,  are  but  very 
E  e  e  2  i^- 


3  £2  .         1  fat  ah  $V 

ignorant  of  It,  and  can  tell  but  little  ?  The  Lord, 
in  his  goodnefs,  hath  h  ordered  the  matter-  that 
he  hath  given  grounds  for  the  faith  of  his  people, 
to  walk  on   in  th.ir   duty,    but  will   not  fatisfy 
In  i  •  curiofity.    And  truly,    if  we  will  ferioufly 
i     we  will  find,    that  thefe  things  which 
vex  us,  are  qurftions  about  the  man 
.  about  tjje  matter  of  things  :  we  do 
rjot  doubt,  th  it  the  ^onof  God  is  God  ;  that  the 
t  is  God j  and  th st  he  proceeds  from 
i  ^d  the  Son  ;    that  the  fecond  Perfon 
3.  Trinity  became  Man,  S5c.     But  the  per- 
plexing qucilion^s.  Hrv  thefe  things  are,    or 
i  he  Lord  hath  made  it  neceflary  to  be 
beli«ve;f,  there  is  one  God,  arid  three  Per- 

sons in  the.  Godhead  :  But  to  be  in  reafon  fatif- 
as  to  the  bow.,  or  manner  of  their  fubfi'lence 
and  operations,  that  is  not  required  as  nece/Tary; 
io  is  it  here,  in  this  matter  of  Chrift's  inttrcefli- 
ori:  And  therefore  this  fecond  dire&ion  is,  that 
ye  would  ftudy  clearnefs  in  the  grounds  thV  ye 
are  to  go  upon,  in  the  ufe-makmg  of  his  inter- 
Ceflion  :  but  ye  would  not  be  curious  in  feeking 
farisr'afHon  about  the  bow,  or  manner  ofit. 

3.  In  our  addreffes  to  God,  and  in  our  im- 
proving cfChriiVs  inU-rceflion,  we  would  beware 
of  imagining,  or  framing  in  our  imagination,  re- 
prefentations to  ourfelves  of  him,  who  is  the  Ob- 
ject of  our  worfhip  :  or  of  the  manner  of  the  Me- 
diator's intercession,  as  if  we  had  feen  him,  or 
heard  him  with  our  bodily  eyes  or  ears  ;  a  thing 
that  fometimjs  is  fafhious  and  troublefom,  as 
well  as  it  is  finful,  and  which  we  are  not  called 
to  ;  yea,  •  if  it  were  pofsible  to  attain  to  any  re- 
prefentation  of  this  kind,  yet  it's  but  a  repre- 
ienntion  of  our  own  forming,  and  fo  a  breach  of 
the  fecond  command:  And  therefore,  in  going 
'to  God  through  the  Mediator,  never  reprefent 
to  your  felves  one  Party  (landing  beiide,  or  by 
another,  for  that  is  but  a  diverting  of  the  foul 
from  the  exercife  of  faith  on  a  purely  fpiritual 
and  fimple  Object,  and  derogatory  to  the  Maje- 
fly  of  God  ;  and  whenever  fu:h  reprefentations 
a*e  made,  or  rile  in  the  imagination,  or  in  the 
mind,  God  would  be  looked  to,  for  crufhing  of 
them.  It's  from  this  that  many  of  our  doubts  and 
queflions  arife  ;  and  there  is  no  loofing  of  them, 
hut  by  the  abandoning  of  them  :  If  there  were 
a  pofsibility  to  conceive  fomething  like  God,  yet 
the  Lord  abhorreth  that ;  and  Deut.  4.  i*.  &  12. 
36.  all  fimilitudes  and  reprefentations  of  God 
are  difcharged. 

4.  In  our  addrefles  to  God  through  the  Medi- 
ator, we  would  reft  our  faith  on  v-hat  is  revealed 
if)\h'c  word,  feeking  rather  to  take  up  G6d  and 


Verfe  12.  Serm.  70.' 

Chriit,  as  they  are  revealed  in  it,  than,  without 
the  word,to  feek  fatisraftion  to  our  cur  iollty  :  We 
would,  from  the  word,  ftudy  to  take  up  the  at- 
tributes of  God,  his  omnileience,  ommpotency, 
omniprefence,  wifdom,.  grace  and  mercy,  purity 
and  holinefs,  fovereignty,  and  abtolute  dominion 
in  guiding  all  ;  an  t  fuch  an  infinite 

ciiilance.  from,  and  infinitely  above  ail  Creatures, 
that  thereby  a  right  imp  region  of  God  may  be 
wrought  in  the  iuart  :  We  vYould.likewife  itudy 
clearnefs  in  the  promifes,  ?.n<i  concerning  Chrift 
and  his  offices  ;  and,  in  applications  to  God,  we 
would  fix  our  faith  on  tjaefq  known  grounds,  be- 
lieving we  fliall  be  heard  *,  and  being  quiet  on  that. 
Mcfes,  Exoil.  33.  is.  under  a  vehement  longing  to 
fee  God,  J  be  fee  cb  the. \  faith  he,  jh'ew  me  thy  glo~ 
ry  ;  the  Lord  tells  'urn,  that  he  cannot  fee  it,  and 
live,  but  be  will  mate  hisoscdnefsfafs  before  btm, 
he  will  let  him  fee  as  -    leei  ;  and,  Chap. 

34.  when  he  gives  h£ui  his  amwe.r,  it  is  not  any 
glorious  vifible  brightness  he  lets  him  fee,  but 
he  pro  :laims  his  name  to  him,  I/jc?  Lrdfhe  Lord 
God.  merciful  and  gracious,  &c.  And  comparing 
the  words  with  the  i:opc,  it -fays,  that  there  .can 
be  no  faving  uptaking  of  God,  but  as  he  is'rer- 
vealed  in  the  word  ;  And  that  way  we  are  to  be 
fixed  in  the  faith  of  the  excellency  that  is  in 
him  ;  and  in  going  to  him  by  prayer,  through 
the  Mediator,  we  would  guard  againft  any  re- 
prefentation,  and  fix  our  faith  on  clear  promifes 
and  attributes,  as  fcripture  holds  him  forth. 

5.    vVe  would   endeavour    rather    to  have    a 
compofed  frame  of  fpirit,    with  holy  reverence, 
in  the  exercife  of  fear,    faith  and  love,   and  of 
other   fpiritual  graCfes,    than  to  fill   our  under- 
(landing  with  thing's  merely   fpeculative,    and 
lefs  pra&'ical  and  profitable  ;  and  fuppfiong  that 
we  are  in  fome  meafure  cjear  in   what  is  revea- 
led of  God,  and  of  his  attributes  and  promifes  in 
the  word,  in  as  far  as  may  found  our  faith,  and 
wajjrand  us  to  p.ut  up  fuch  and  fuch  fuits  to  God 
through  the  Mediator,  and  that  we  come  to  him 
in  holy  reverence,  wre  are  rather  to  exercife  our 
graces,    and  have  an   eye  downward,    in  reflec- 
ting on  our  felves,  feeking  to  be  clear  in  what 
\s  called  for  in  a  worfhipper  of  (jod,  than  to  be 
curioufly  poring  a  )d  prying  into  the  Object  of 
our  worfhip  inmftlf :    And  therefore  let  this  be 
well  ftudied,  even  to  be  up,at  that  wherein  we  are 
clear,    and  which  we  do  not  queftion,    nor  make 
any  doubt  of^  as,  namely,  that  we  mould  be  in  a 
.  competed  framd  of  fpirit,  in  holy  reverence,  and 
/under  the  dye  imprefsion  of  the  Majefty  of  God, 
,  and  ther  there  will  be  the  lefs  hazard,   ifany.at 
all,  ot  going  wrong  )  whereas,  if' we  divert  from 

this 


Serm.  71.  ■    Jfalah  K> 

this,  and  feek  to  fatisfy  our  felves  in  the  bora,  or 
"manner  of  up-taking  of  God,  we  will  hut  mire 
'our  felves,  and  mar  the  frame  of  our  own  fpi- 
rits,  and  bring  our  felves  under  an  incapacity  of 
going  about  duty  rightly. 

This  "much  we  have  fpoken  on  the  third 
part  of  the  ufe  of  exhortation,  wherein  we  allow 
a  foberand  folid  lijv.taking  of  the  things  of  God, 
and  in  as  far  as  may  be  profitable  for  founding 
"  'of  our  faith, .  and  for  guiding  of  our  practice, 
but  not  to  fatisfy  curio  fity  ;.  for  it"  we  once  go 
to  chafe,    and  follow  queftion  upon  q.ieftion,   in 

SERMON    LXXI. 

Ifaiah  liii.  12. — ■ And  made  inter c ejjion  fir  the  tranfgrejfors. 

IT  is  a  great  mercy,  that  God  hath  beftowed    *  confider  how  the  Mediator  is,the  Object  of  our 
fuch  a  Mediator  on  flnners,   that  he  hath  gi-      prayer,  or  how  he  "may  be  prayed  unco.    3.  A, 

word  more  particularly,  in  reference  to  the 
form  of  fome  particular  petitions,  and:  to  what 
feems.  molt  warrantable  from  the  word  in  thefe. 
4.  We  fhall  anfwer  fome  ^practical  doubts  that 
have,  or  may  have  fome  puzzling  influence  on 
.the  confciences  of  fome  Chriitians:  But,  as  I 


Verfe   \i\  '     393 

what  concerns  the  doctrinal, and  fpeculative*  p,  rt 
of  this  doctrine,  -we  will  run'our  felves  a-ground. 
And  therefore,  G?>d  having  made  thefe  things 
wherein  our  duty  necefTirily  lies  clear,  that 
there  is  no  hazard  to  go  wrong  in  fingle  follow- 
ing of  it,  we  ihou!d  ftudy  thefe  things  that  are 
clear,  (which  might  be  another  dire&ion)  and 
hold  us  with,  and  at,  what  we  are  dear  in,  and 
not  fuflfer  our  minds  to  run  out  on  either  ground- 
lefs  or  unprofitable  fpeculalions.  Cod  himfelf 
help  to  the  fuitable  practice  x)f  thefe  tilings; 
and  to  him  be  praife. 


T  is  a  great  mercy,  that  God  hath  beftowed 
_  fuch  a  Mediator  on  finners,  that  he  hath  gi- 
ven fu:h  an  high  Prieft5that  can  be  touched  with 
the  leeling  of  linners  infirmities,  fo  as  to  make 
intercefsion  for  them  ;  and  O  but  it's  a  great 
mercy  to  be  helped  to  make  right  ufe  of  him! 
When  thefe  two  go  together,  to  wit,  a  Saviour 
•offered,  furnifhed  with  all  thefe  offices  of  King, 
Prieji  and  Prophet-,  and  a  foul  lanaified  and  guided 
by  the  Spirit  of  God,in  making  ufe  of  him,accor- 
ding  to  thefe  offices,  it's  a  wonderfully  and  uncon- 
ceiveably  gracious  difpenfation:  And  it's  no  doubt, 
a  very  valuable  mercy  to  be  helped  to  mak  *  ufe 
oF  this  part  of  Chrift's  office,  to  wit,  his  in- 
tercefsion ;  this  is  that,  whereof  we  have  begun 
fome  few  days  finceto  fpeak' to  you  :  And,  for 
the  better  clearing  of  it,  we  endeavoured  to  an- 
fwer fome  doubts,  or  queftions,  that,  it  may  be, 
have  arifen,  and  been  tofTed  in  the  minds  of  fome, 
while  we  have  been  difcourfing.  of,  and  open- 
ing up  this  matter.  That  which  we  would  now 
fpeak  a  little  to,  is  a  fuhject  of  that  nature,  that, 
corifidering  our  fhall ownefs  in  up-taking  of  thefe 
things,  we  cannot  eafily  tell,  whether  it  be  bet- 
ter to  fpeak  of,  or  to  forbear  the  fpeafcing  of  any 
doubt  or  queftion,  left  one  occafion  anoiher  ; 
-and  therefore,  moft  certainly,  there  would  be 
much  frbriety  here,  and  an  abandoning  of  all 
fMiiil  curiofity,  left  unreafonable  and  intem- 
perate defires  to  know,  either  what  is  not  to  be 
known,  or  what  we  cannot  know,vmar  and  ob* 
ftruct  our  improvement  of  what  we  do,  or  may 
know.  Several  things  doubted  of  may  be  mo- 
ved and  objected  here  ;  but  we  fhall  only  fpeak 
a  word  to  the  clearing  of  thefe  four,  1.  Some- 
thing concerning  the  Object  of  worfhip,  and 
particularly  *of  prayer  in  general.    2.   We  fhall 


faid,  we  had  need,  in  fpeaking  and  hearing  of 
thefe  things,  ta  be  awed  with  fome  deep  impref- 
fion  of  the  Majefty  of  God  on  our  hearts,  led 
we  meddle  carnally  with  matters  of  a  moft  (u- 
blimely  fpiritual  and  holyNature'.  For  clearing  of 
the  firfl  then,  we  lay  down  thefe  affertions .  The 
lft  whereof  is,  That  as  there  isone  worfhip, 
fo  there  is  no  formal  Object  of  worfhip  but  God  ; 
this  is  clear,  becaufe  the  worfhipping  of  any 
with  divine  worfhip,  as  namely,  with  believing 
in  them,  or  praying  to  them,  fuppofes  them  to 
have  fuch  attributes  of  Omniicience,  Omnipo- 
tency,  Supremacy,  SS>c.  as  are  only  agreeable  to 
the  Majefty  of  God  ;  for  we  cannot  pray  to 
One,  but  wemuft  believe  that  he  hears  us,  and 
fo  that  he  is  Omnifcient ;  that  he  is  able  to  help 
us,  and  fb  Omnipotent  ;  that  hels  above  all,  and 
fo  Supreme  ;  as  it  is,R>m.  10.14.  MowJhaU  they 
call  ori  him  in  whom  they  have  not  believed  i 
There  can  be  no  divine  Object  of  worfhip  to 
fettle  the  foul  upon,  but  where  the  eflential 
attributes  of  the  Godhead  are;  and  it's  on  this 
ground;  that  we  reject  invocation  of  faints  and 
angels  :  Adorability  being  the  effential  pro* 
perty  of  the  Majefty  of  God,  as  well  as  eternity 
and  immutability  are;  there  can  be  no  ador- 
ing or  worfhipping  of  any,  but  where  there  is 
adorability  in  the  Object  that  is  worfhipped  by 
that  worfhip  ;   and    there   is  none  capable 


$94-  VA&d  ** 

worfhip  but  God,  fupremacy  being  due  and  ef- 
fential  to  him  only.  2.  That  tho'  there  be  three 
Perfons  in  the  glorious  and  bleffed  Godhead, 
diftincl:,  yet  there  are  not  three  diitinft  Ob- 
jects of  worfhip,  but  one  Obje&  of  worfhip  on- 
ly :  The  Father  is  not  one  Object  of  Worfhip, 
the  Son  another,  and  the  holy  Ghoft  a  third  ; 
but  the  Father,  Son,  and  holy  Ghoft,  are  that 
fame  oneDbjeft  ofworlhip;  and  when  we  pray  to 
one,  we  pray  to  all.  The  rea'.on  is  clear,  Be- 
caufe,  tho'  there  be  three  Perfons  in  the  God- 
headset  there  is  but  one^efTence  of  the  Godhead; 
and  the  divine  eirential  "properties  (which  are 
the  grounds  on  which  we  adore  God)  are  elTen- 
tial,  and  agree  to  all  the  Perfons  of  the  Godhead  ; 
the  Father  hath  not  one  Omnipotency,  and  the 
Son  another,  neither  are  there  two  Omnipotent^, 
but  one  omnipotentGod-,and  fo  in  other  attributes  - 
they  are  the  fame  effential  properties  of  the  God' 
head, and  incommunicable:  And  therefore,  tho* 
the  Father  be  another  Perfon,  and  (as  they  ufe 
to  (peak)  alius,  yet  he  is  not  another  Thing, 
or  aliudy  but  the  fame  God,  with  the  Son,  and 
holy  Ghoft  :  And  altho'  the  Perfons  have  a  real 
diftin&ion  amongft  themfelves,yet  none  of  them 
are  really  diftinft  from  the  Godhead  ;  and  fo 
there  is  but  one  Object  of  worfhip;  and  there- 
fore, tho*  (bmetimes  all  the  Perfons  be  named, 
yet  it  is  not  to  fhew  any  diftincVion  in  the  Ob- 
ject of  our  worfhip,  but  to  fhew  who  is  the  Ob- 
ject of  our  worfhip,  to  wit,  one  God,,  yet  three 
Perfons,  one  in  three.  3.  That  tho'  in  prayer  to 
God,  we  may  name  either  the  Father,  the  Son, 
or  the  holy  Ghoft  ;  yet  whoi'oever  we  name,  it's 
always  the  fame  God,  Father,  Son  and  holy 
Ghoft,  that  is  worfhiped  ;  and  this  followeth 
well  on  the  former,  and  may  be  the  ufe  of  it  : 
For,  if  the  Father  be  God,  and  if  we  worfhip 
him  as  God,  we  cannot  worfhip  him,  but  we 
muft  worfhip  the  Son  and  holy  Ghoft  with  him, 
becaufe  they  are  the  fame  God,  having  the  fame 
•flfential  attributes  :  And  therefore,  4.  Whenfo- 
ever  we  pray  to  and  name  one  of  the  Perfons, 
we  would  not  conceive  that  he  is  lefs  worfhipped, 
that  is  not  named, or  that  we  pray  lefs  to  him  that 
is  not  named  ;  as  it  may  be  in  the  fame  prayer, 
when  a  perlon  begins  at  firft,  henames»the  Fa- 
thered when  he  his  proceeded  alittle,he  names 
the  Son  :  Men  would  then  beware  of  thinking 
that  there  is  a  difference  in  the  Object  they  are 
praying  to  ;  or,  as  if  they  began  to  pray  to  one 
of  the  Perfons,  and  now  they  are  praying  to  a- 
nother,  as  a  diftinft  Party  ;  for  it  is  ftill  the 
fame  God,  who  is  the  ObjeA  of  worfhip.  We 
obferve  it,  to  teach  you  calmnefs,  fobernefs, 
and  com pofe duets  of  frame,  in  approaching  to 


Verfe  12.  Serfn.  71. 

God  ;  wherein  folks  would  beware  of  curious 
tofTing  in  their  mind,  and  imagination,  what 
may  be  the4Objeit  of  their  worlhip,  and  of  fuf- 
fering  it  to  run  in  an  itchingly  curious,  way  on 
the  dittin&ion  of  the  Perfons;  but  would  ftay 
their  mind  upon  one  God  in  three  Perfons,  and 
feek  after  no  more. 

The  2d  is,  How  the  Mediator  is  the  Obje& 
of  our  prayers,  or  may  be  prayed  unto  ?  And 
for  clearjjig  o£  this,  we  would  propofe  thefe  con- 
fiderations,  i«  That  it  is  a  certain  truth,  that 
the  Perfon  that  is  the  Mediator,  is  the  Object 
of  our  worfhip,  and  may  be  prayed  unto,  becaufe 
he  is  God,  the  fecond  Perfon  of  the  Godhead  ; 
and  therefore,  Afts  7.  at  the  clofe,  a  direct  prayer 
is  put  up  to  him  by  Stephen,  Lord  Jefus >init\x 
he,  receive  my  fpirit.  2.  We  fay  this;  That  the 
adoration  and  worfhip  that  is  given  to  the  Me- 
diator, is  n»t  of  any  diftin&  kind  from  that  a  - 
doration  and  worfhip  that  is  given  to  the  Fa- 
rher,  and  to  the  holy  Ghoft,  but  the  fame  fu- 
preme  divine  worfhip,  for  he  is  the  fame  God 
with  the  Father  and  holy  Qhoft  ;  and  altho'  he 
be  a  Mediator,  it  derogates  nothing  from  his 
Godhead  :  And  the  fcripture  fpeaking  of  no  di- 
vine worfhip  but  one,  we  are  therefore  not  ta 
conceive  him  to  be  worfhipped  with  lefs  confi- 
dence, fear,  or  reverence,  than  the  other  Perfons 
of  the  Trinity  ;  for  there  is  no  fuch  worfhip  in 
fcripture  :  and  to  give  him  lefs,  would  derogate 
from  the  Majefty  of  Jt  fus  Chrift,  who  is  God 
equal  with  the  Father,  and  the  Spirit;  for,  al- 
tho*, as  Mediator,  he  be  inferior  to  the  Father, 
yet  the  Perfon  whom  we  worfhip,  is  God  equal 
with  the  Father,  and  the  holy  Ghoft.  3.  The 
worfhipping  of  Jefus  Chrift  Mediator,  and  the 
giving  of  him  divine  worfhip,  is  not  the  wor- 
fhipping of  any  other  Object,  but  of  the  fame, 
to  wit,  .  God,  whe  is  made  iiefh,  and  ismanifeft- 
ed  in  our  nature,  by  the  union  of  the  fecond 
Perfon  of  the  Godhead,  with  the  humane  nature 
which  he  has  affumed  and  taken  to  him ;  upon 
which  it  follows,  that  Jefus  Chrift  muft  be  the 
fame  Orje&  of  worfhip,  and  that  our  worfhip- 
ping of  him,  is  the  worfhiping  of  God,  and  that 
our  praying  to  him,  is  praying  to  God  the  Father, 
Son  and  Spirit :  And  there  is  reafon  to  take 
heed  to  this,*  becaufe,  when  we  in  prayer  are 
fpeaking  to  the  Mediator,  thoughts  may  fteal 
in. as  if  we  were  not  fo  immediately  and  directly 
fpeaking  to  God,  as  when  we  name  the  Father. 
4.  Confider,  that  Chrift  Jefus  being  worfhipped 
with  this  divine  worfhip,  as  the  one  Object  of 
worfhip  (for  as  we  fhew  there  qannot  be  two 
Objects  of  divine  worfhip)  it  will  follow,  that" 

Chrift 


Serm.  71.  Jfalab  $3. 

Chrift  jefus  as  God  is  worfhipped  ;  for  tho  it 
be  the  Perlon  that's  Mediator  and  Man,  that  is 
worfhipped,  yet  it  is  not  the  Perfon  as  Man, 
but  as  God,  that  is  worihipped  :  And  the  rea- 
fon  is  clear,  becaufe  it's  not  Chrilt  Jefus  as  Man, 
but  as  God,that  hath  thefe  properties  of  God,  to 
bj  oranifcient,  omnipotent,  infinite,  iupreme,  a- 
dorable,  C5V.  Andtherefbre,as,upon  the  one  hand, 
we  fay,  that  Chritt-God  died,  and  fufFered,  be- 
caufe he  being  God  and  Man  in  one  Perfon,  the 
Perfon  that  was,  and  is  God,  died  and  iurFered, 
tho*  the  Godhead  ^id  not  fufFe  r,  neither  can 
fuiFer :  So,  uponthe  other  hand,  we  fay,  that 
Chrift-Man  is  prayed  unto,  becaufe  he  who  is 
God-Man  is  prayed  unto  as  God ;  but  tho' 
there  be  an  union  of  the  two  natures  in  the  Me- 
diator's Perfon,  and  tho'  the  properties  of  the 
one  nature  be  fometymes  attributed  to  the  other, 
becaufe  of  the  ftraitnefs  of  the  union,  yet  we 
rauil  ftill  keep  the  properties  of  each  na- 
ture diftinit,  and  in  our  worfhip-application 
to  him,  confider  him  accordingly  :  As  to  be 
finite,  agrees  to  his  humane  nature,  and  is  to 
be  attributed  to  that ;  and  to  be  in£nite,agrees  to 
liis  divine  naturc,and  is  to  be  attributed  to  him 
in  refpeit  of  that.  To  clear  it  a  little,  (if  it  be 
poflible  for  us  to  clear  it)  we  mud  conceive,  in 
our  worlhipping  of  God  in  the  Terfon  of  a 
Mediator,  a  threefold  Object  of  our  worfhip  ; 
(for  {q  divines  ufe  to  diftinguifh,  and  we  would 
bold  us  do fs  by  them)  1. 1  he  material  Object, 
or  the  Object  which  we  worfhip,  that  is  the 
Perfon  we  pray  to.  2.  The  formal  Object  of 
eur  worfhip,  or  that  which  is  the  ground  or 
account  on  which  we  worfhip  that  perfon.  3. 
The  Object  of  our  conf  deration  y  in  our  worfhip- 
ingof  that  Perfon,  on  that  account.  As  for  in- 
ftance,  (i.;  The  Man  Chriit  Jefu3,  is  the  Perfon 
wiiomwe  worfhip,  or  pray  unto.  But  (^2.)  The 
formal  Object  of  our  worfhip  is  Chrift's  God- 
head, and  we  pray  to  him  on  that  account,  be- 
caufe he  is  the  Eternal,  Infinite,  Omnipotent, 
Supreme,  £5V.  in  refpect-of  his  divine  Nature. 
(3.)  In  our  worfhipping  of  thisMediator,  on  this 
account,  or  ground,  the  mind  may  be  fwayed  to 
it,  on  confideration,  that  the  .Perfon  whom  we 
'worfhip as  God,  is  alfo  Mediator  and  Man; 
and  this  propofes  no  new  Object  of  .worfhip, 
but  gives  a  motive  to  induce  us  to  worfhip  him, 
and  warms  the  heart  with  love  to  him  :  As,  when 
we  go  to  pray  to  him,  the  mind  may  confider 
him  as  One  that  di  -d  ;  now,  fo  confidered., 
he  is  not  the  Object  of  our  worfhip,  became  it 
holds  him  out  as  humbled  and  iufKring,  yet 
our  fo  confidering  him,  ftrengtberis*  faiin  to 
expect  what  we  need  from  him ;  and  it  indu- 


Verfe  12.  395 

ces  to  pray  to  him,  and  engages  to  love  him-: 
Even  as  the  people  of  Ifrael,  in  praying  to  God, 
fometimes'  uied  that  title,  Our  Redeemer  that 
brought  ut  out  of  Egypt  ;  yet  the  ground,  and 
account  on  which  they  worfhipped  him;  was  hi$ 
being  the  eternal,  infinite  and  omnipotent  God  ; 
and  the  confideration  of  his  works  were  but  mo- 
tives to  induce  them  to  worfhip  him,  and  to 
ftrengthen  their  faith,  in  expecting  what  they 
flood  in  need  of  from  him  :  So  is  it  here  ;  for 
if  it  were  poffible  to  conceive,  that  the  Mediator 
that  died,  were  not  God,  we  would  not  pray  to 
him,  for  God  is  the  alone  Object  of  divine  wor- 
ship ;  yet , to  confider,  that  he  is  God,  and  yet 
died,  is  an  inducement  to  us  to  pray  to  him, 
and  itjftrengthens  our  faith,to  confider,that  as  he 
is  God,  fo  alio  ..Man,- One'-that  died,  and  hath 
alfo  entred  himfelf  in  this  near  relation  to  us. 

For  the  3d,  (which  will  help  to  clear  the  for- 
mer) that  is,  the  forms  of  fuch  petitions  as  may 
be  ufed  in  petitioning  the  Mediator  ;  we  need 
the  lefs  to  ftand  on  it,  if  (as  hath  been  faid)  we 
hold  us  by  thefe  grounds,  1.  That  there  is  but' 
one  Object  of  worfhip.  2.  That  this  one  Ob- 
ject of  worfhip,  is  God.  3.  That  in  worfhip- 
ping the  Mediator,  we  do  not  divide  that  Ob- 
ject of  our  worfhip.  Yet  we  fhall  fpeak  a  word 
for  clearing,  1.  What  form  feems  moft  allowable 
here.  2.  For  clearing  of  fomew hat,  which  we 
hinted  at  the  other,  day,  anent  one  particular 
form  of  petition. 

1.  Then,  this  is  clear,  that  we  may  pray  di- 
rectly to  the  Mediator,  by  naming  him,  as  Ste- 
phen does,  Atts  7.  at  the  clofe.  2.  That  the 
Mediator,  when  prayed  to,  may  be  confidered  as 
fuch  by  us  ;  for  there  is  a  difference  betwixt  that 
which  is  confidered  by  us,  in  the  ait  of  our 
worlliip,  and  that  which  is  the  Object  of  that 
ait  ;  and  (as  we  faid)  the  motive  that  induces 
us  to  that  act,  is  the  uptaking  of  him  as  Media- 
tor. 3.  That  he  may  be  defigned  Mediatcr  and 
Redeemer^  and  may  get  thefe  names  and  titles; 
becaufe  they  ferve  to  ftrengthen  our  faith,  and 
to  warm  our  affections  to  him  ;  even  as  when 
the  people  of  Jfrael  prayed  to  God,  they  remem- 
bered, that  he  was  their  Redeemer  and  Delfver- 
er,and  had  wrought  fo  and  fo  for  them  ;  and  !«hefe 
were  motives  to  induce  them  to  pray,  and  ierved 
to  ftrengthen  their  faith  in  praying  to  him  •  yet 
the  ground  and  account  on  vthUh  they  worfhip* 
ped  him,  was  his  own  infinite  glorious  Majefty. 
4.  It's  clear,  that  when  tbe  Mediator  is  prayed 
unto,  fomething  may  he  TougTit  from  him  that 
agrees  to  the  office  of  the  Mediator :  For  initance^ 
he  may  be  prayed  unto,  totake  to  him  his  gd- 

-verniTi^ntj 


39°  Jfaiab  53. 

vernment,  and  to  exerce   it,  to  give  gifts  unto 
men,  to  gather  his  own  elc<5t,  to  make  his  will 
effectuaf  tor  the  ingathering  of  them,  £$V.  yet 
even  then  a  difference  would  be  put  betwixt  the 
poje<ft  of    our  fuit,  and    the    master  we   fuit 
For,  which  belongs  to  him  as  Mediator  ;  yet,  as 
God,    he  is  the  Object  of  our  fuit  and   prayer. 
This  feems  to  be  hinted  at,  PJal.  45.  when  the 
P/aiwiJ},  fpeaking  to  the  Son  the  Mediator,  fays, 
Gtrd  thy  fvoord  upon  thy    thigh,  ride  profperouf- 
ly  ;  let  the  King's  arrows  bejharp  in  .the  hearts 
of  bis  enemies  ;  Which  upon  the  matter  feems 
clearly  to  relate  to  Chrift's  executing  his.  office 
as  Meduffor  :  Yet  look  to  .the  title  he  gives  him, 
and  the  ground  or  account  on  which*  he  puts  up 
his  prater,  it's  the  confideration  of  him  as  God  ; 
therefore,  he  fays,  0  thou  moft  Mighty  !  a  divine 
attribute,   pointing  him   out  "to  be  God  :  And, 
Thy  throne,  O  God,  (faith  he)  is  frtm  cverlaft- 
-    ing,  #c. 
I    Now,  as  for  the  id  thing,  If  all  this  be  grant- 
ed, it  may  then  be  asked,  why  we  feem  not  to  be 
fatisfied  with  that  manner  ofexpreflion,or  form  of 
petition,which  we  hinted  at  the  other  day.  Lord 
Jefus  y  make  intercefftcn  for  me,  plead  for  me, 
with,  or  before  the  father  \   feeing  we  allow  fuch 
a  petition  as  this,    Lord  Jefus,    wake  me  par- 
taker  of  thy  inter cejftcn,  and  the  like,  as  warrant- 
ably,    when   put  up  with  reverence    and    faith, 
the  fame  Object  or  worfhip  being  invocate  with 
them  both  ?    Anfwer  1.    We  fay,  that    the  ufe- 
making,  and  improving  of  Chrift's  interceffion, 
is  not  to  be  reftricted  to  this  manner  of  exprel- 
flon,  or  form  of  petition  ;    and  it   was  for  this 
end  that  we  obferved  it  :  For  it  cannot  be  faid, 
that  only  we  make  ufe  of  Chrift's  interceifion, 
when  we  ufe  this  form,  and  fo  it's  not  eifential, 
nor  necefTary  to  the  uie-making  of  Chrift's  inter- 
ceffion :      This  is   the  fault  that  is  in   it,   as  if 
there  were  no  ufe-making  of  his  interceffion,  but 
when  this  form  of  petition  is  ufed  ;  whereas,  we 
fhew,  th  t  it  is  mainly  the  exercifc  of  faith,    re- 
tting on  his  intercefsion, whereby  it's  improven  ; 
and  one  may  be  uiing  this  form  of  words,   and 
yet  not  be  improving  his  intercefsipn  ;  and  ano- 
ther may  not  ufe  this  form  of  words,  and  yet  be 
improving  it,when  faith  is  exercifed  on  it:  And 
therefore,  to  improve  his   intercession,  is  rather 
fry  the  exercife  of  faith  to  reft    on  it,    than    in 
any  fuel;  form  of    words   to   pray  to  him ;   and 
we  would  not   think,  that  Chrift's  intercefsion 
is  made  ufe  of,  when  the  Father  is  prayed  un- 
to,  or  when  fuch  a  forth  of  words  is    ufed,  but 
place  it  in  the  exercife  of  faith  alone.  2.  We  fay, 
if  fuch  a  petition  be  well  understood  and  quali- 
fied,   it  b  not  (imply   fmful  or  evil  J    if  lb  be 


Verfe  12.  Sejm.  71. 

our  meaning  amount  to  this  much,  Lord  Jefus,' 
let  me  be  partaker  of  the  benefits  of  thy  inter- 
cefsion ;  even  as  we  may  pray.  Lord  Jefus,  let  me 
be  partaker  of  the  benefits  of  thy  fatisi'a&ion: 
Yet  we   fay,  it  wouM    be  wel  d   and 

qualified  ;  and   a  perfon,    in  j  fuch  a 

petition,  would  advert  well,  that  he  be  not  play- 
ing to  any  other  objtcfc  of  worfhip,    but   God, 
and  that  his  meaning  be  the  fame,  as  if  he  were 
praying  to  the  Father,  arid  fold,   Father,  let  me 
be  accepted  through  the  intercefsion  or  the  Son** 
And  thus  the  one  is  an 'improving  01  Chrift's 
intercefsion,  as  well  as  theWher  ',  'for  a-tho' the 
altering  of  the   nomination    of   the  Perinn  may 
ftrengthen  faith,yetit  is  never  to  be  (o  una  1 rftood, 
as  if  there  were,  a  different   Object  or  worfhip, 
or,  as  if  there  were  lefs  accefs  to  thrill's  inter- 
cefsion, or  to  the  benefits  thereof,  in  the  one 
form  than    in  the  other.'  Yef,  3,  \*  e  fav,there  is 
often  a  readinefs  to  mifcarry  in  this  form  of  peti- 
tion ;  for  ye  would  confider  and  examine. (1.)  If 
itdpth  not  often  flow  from  a  mif-informed  judg»  ' 
ment  within,  and  if  it  had  cot  a  tendency  it  it 
to  obfeure  the  nature  of  the  unity  of  the  Object 
of  our  worfhip,  and  readily  difpofing  to,  or  flow- 
ing from  this  opinion,  that  praying  to  the  Me» 
diatoris  not  the  fame  that  praying  to  God  is, 
as  if  there  were  two  diftinet  Objects    of  wor- 
fhip. Or,  (2.)  Iftherebe  not  a  readinefs  to  con- 
fider the  Perfon  that's  Mediator,  to  be  of    lefs 
Glory  and  Majefty  than  the  Father,  £rd  to  con- 
fider the  Father  to  be  of  lefs  loving-kindnefs  and 
tendernefs    to  finners    than  the  Son,    and   other 
things  of  that  kind, which  move  peop'e  to  put  up 
a  fuit,*in  fuch  a  form,  which  makes  it  more  dif- 
ficult  to  keep  the  thought?    of  one  Object  of 
worfhip  under  fuch  a  form,  than  other  wife.  Yet 
C4O  We  fay,  it  may  be  uled  by,  and  accepted  of 
God,   from  many    that  have   not  that    dillircY* 
nefs    an4    clearnefs     in     the  ridding   of   their 
thoughts  in    this  myftery,  that  is  requifite,  be- 
caufe  there  may  be  real  faith  under  fuch  a  form 
of  Vvords,  (tho'  infirmity  in  the  ufe  making  of 
Chrift's  intercefsion)  andGod  refp.e&s  that  where- 
evef  it  is  ;  And  under  fuch  a  form,there  may  be 
thofe  two  things,  1.  A  foul-fenfiblenefs,  that  the 
perfon  hath  no  accefs  to  God, but  through  a  Me- 
diator. 2.  A  refting  on  the  Mediator  for  accep-  " 
tance  ;  and  where  thefe  two  are,  tho1  the  form 
be  ufed,   it  may  be  accepted;  altho'  if  faith  be, 
tho' this  form  be  not,  it  mars  not  the  perfon' s 
acceptation .;  For  no  queftion,  many  of  the  peo- 
ple of  God,  both  before  Chrift  came,  and  fome-  • 
time  after,  had  not  that  diftinctnefs  in  ufe-ma- 
king  of  the  intercefsion  of  Chrift,  as  now  is  hol- 

den 


Sefm.  frt«  Ifaub^y. 

den  forth,  as  Chrift  fays  to  his  difciplcs,  Jchn 
\  1.6.  24.  Hitherto  ye  have  asked  nothing  in  my 
name;  and  CV#e/ia J,mentioned,  u45j  10. and  fl- 
eers, their  prayers  were  accepted  of  God,  tho' 
they  refted  by  faith  on  the  Mediator,  in  a  more 
confufed  dark  way,  and  had  not  that  diftin&nefs 
in  them,  of  ufe-making  of  him,  .which  was  after- 
wards more  clearly  revealed.  And  therefore,  5. 
and  laftly,Tho'  we  will  not  be  peremptory  in  con- 
demning fuch  a  form  altogether,  yet  we  think  it 
largely  as  fafe  to  abftain  from  any  fuch  form  of 
words,  in  the  ufe-making  of  Chrift's  intercefli- 
6n,  as  may  have  in  thcra  any  appearance  of,  or 
tendency  to  the  dividing  of  the  Object  of  our 
Worfbi»,  or  the  Mediator  from  his  Godhead, 
cfpecialW  in  praying  with,  or  for  others,  where 
it  may  {tumble  more  than  edify  ;  and  when  it  is 
ufed,  it  would  be  very  warrily,  and  well  guar- 
ded, remembring  always,  that  the  improving  of 
Chrift's  intercci&on  confifts  more  in  faith's  refting 
on  it.and  in  making  addreis  to  God  through  him, 
and  according  to  the  ufual  manner  ofthefcrip- 
ture,  than  in  any  other  thine  or  way  whatfoever. 
The  4tb  thing  we  propofed  to  fpeak  a  word  to. 
Was  fome  practical  doubts  or  auefiions,  that 
may  puzzle  fome  Chriftians,  who,  having  obfer- 
ved  what  hath  been  fpoken  on  this  fubjeft,  may 
be  ready  to  think,  and  fay,  that  the  improving 
of  Chrifl's  interccifion  is  to'  them  a  greater  my- 
.  (lery  than  ever  it  was  :  Many  times  they  have 
prayed,  and  minded  it  not  \  and  when  they  mind 
it,  they  are  not  diftin&  in  their  improving  of  it, 
and  they  are  never  like  to  mind  it.  ror  Anfwer, 
1/?,  Ye  would  look  to  what  is  efTential  to  the  im- 
proving of  Chrift's  interceffion,  and  make  that 
'  lure  5  and  if  ye  ask  what  it  is,  it  takes  in  thefe 
four,  which  where  they  are,  his  interceflion  is 
made  ufe  of,  tho'  there  may  be  unclearncfs  in  ma- 
ny other  things.  1.  That  a  perfon  pray  to  God, 
that  he  be  called  on  and  worfhipped.  2.  That 
our  addrefTes  be  not  founded  on  anything  in  our- 
felves,  but  that  there  be  a  renouncing  of  our  own 
righteoufnefs,  as  it  was  with  Daniel ',  Chap.  9.  it. 
We  do  not  prefent  cur  fupplicaticns  unto  thee, 
for  our  own  righteoufnefs,  &c.  3.  That  there  be 
a  believing  of  our  acceptation  through  Tefus 
CHrift  ;  tho'  there  be  a  diftance  betwixt  God  and 
as,  yet  that  there  is  a  way,  through  the  ufe-ma- 
king of  Chrift,  to  come  over  that  diftance,  and  to 
win  at  nearnefs  to  him.  And,  4.  Upon  that  ac- 
count to  enter  our  fuit,  and  to  put  up  our  pray- 
er to  God,  with  the  one  word  difclaiming  our 
own  righteoufnefs,  and  with  the  other  pleading 
on  the  account  of  God's  mercy  through  Chrift, 
as  Darnel  doth,  Not  for  our  right  ewfnefs,  but 
for  thy  mercies  fake7  and  for  thy  name's  fake  5 


Verfe  1-2-  397 

Now,  I  fuppofe,  that  fouls  mould  not  be  able  to 
anfwer  the  leveral  queft ions  about  the  Objcft  of 
worfhip,  and  the  way  of  improving  of  ChriiVs 
interceflion;  yet,  if  they  call  upon  God,  if  they 
renounce  their  own  righteoufnefs,  not  knowing 
any  ground  in  themfelves  to  lean  to,  or  to  put 
up  their  fuit  on,  and  make  ule  of  Chrift  for  the 
ground  of  their  acceptance  with  God;  and  if  it 
were  asked  them,  What  gives  you  ground  to  ex- 
pect a  hearing  of  your  prayers  ?  they  would  an- 
fwer, Even  the  fame  that  gives  us  ground  to  ex- 
pect pardon  of  fin,  and  we  would  never  er-  . 
pe&  to  win  to  either  without  a  Mediator  ;  they 
are  amongft  them  who  are  improving  Chrifl's 
intercefsion,  and  fuch  would  fiience  and  hufb 
other  queflions,if  they  be  clear  in  this.  2 dly.  We 
anfwer,  That  there  may  be  a  real  ufe-making  of 
Chrifl's  intercefsion,  and  it  may  be  accounted 
fo,  where  there  is  much  indiflin<5lnefs  in  the  up- 
taking  of  it;  as  thefe  inftances  clear,  of  Cornelius* 
A&s  ic.  and  of  the  difciples,  John  16.  who 
prayed  not  on  the  account  of  their  own  righte* 
oufnefs,  or  of  the  covenant  of  works  (for  the^ 
made  confefsion  of  their  fins)  yet  the  Mediator, 
and  his  intercefsion,  was  not  fo  diftin&ly,  as 
fuch,  confidered  by  them  ;  in  their  fo  doing,  foe 
they  did  not  diftin&ly  take  up  him,  as  Chrifl 
fays,  Hitherteye  have  ashed  nothing  in  my  name  \ 
yet  there  was  an  aftual  reftine  on  him  by  faith  ; 
and  their  prayers  were  no  doubt  accepted  of 
God,  he  not  being  fo  diftin&ly  known  to  be  the 
IntercefTor,  as  now  he  is  :  and  therefore  there  is 
required  a  more  diftinft  ufe-making  of  htm  now, 
and  not  a  refting  ort  him  indefinitely,  but  parti- 
cularly and  diftin&ly,  he  being  clearly  revealed 
now  to  be  the  Mediator,  idly,  We  anfwer,  That 
Believers  may  fometimes  be  making  ufe  of 
Chrift's  intercefsion,  in  approaching  to  God-by 
him,  and  yet  they  themfelves  not  know  diftin&ly 
that  they  are  doing  fo,  as  we  fea  in  the  dif- 
ciples,  John  14.  4«  Chrift  fays,  Whither  1 go  ye 
know,  and  the  way  ye  know ;  and,  v.  6.fpeaking 
of  coming  to  the  Father  by  him,  he  fays,  1  am 
the  Way,  the  Truth  >  and  the  Life ;  and  yet,  v.  $+ 
Thomas  fays.  Lord,  we  know  net  whither  thouge* 
eft,  and  bow  can  we  know  the  way  ?  and  the  Lori 
turns  it  over  to  him,  and  fays,  that  they  have 
both  known  him  and  the  way.  As  arfo,  belie- 
vers may  fometimes,  through  want  of  clearnefs 
and  diftinftnefs  in  this,  what  it  is  to  make  ufe 
of  Chrift's  intercefsion,  or  becaufe  they  want 
that  meafure  of  diftinftnefs  they  would  be  at, 
think  that  they  are  doing  nothing,  as  to  the  ufe- 
making  of  his  intercefsion;  and  yet  the  work  of 
pod's  Spirit,  though  they  know  it  not  well, 
E  f f  may 


39$  '    Ifaiah  ^. 

may  be  leading  them  :  for  it's  in  this,  as  it  is  in 
the  ufe  making  of  his  fatisfaftion •,  a  believer 
may  be  making  ufe  of  ChriiVs  fatisfa&ion,  and 
be  julUfied  by  it,  when  he  knows  not  that  it  is 
fo,  or  poflibiy  cannot  well  tell  what  it  is  to 
make  life  of  it  ;  which  may  'quia  any  rilings  or 
realonin^s  that  may  be  in  their  minds  about  this 
matter,  \tbly.  We  aniwcr,That  explicite  thoughts 
of  Chiiil's  mterceflion  are  not  always  necefia- 
ry  nor  requifite  for  the  ufe-making  of  it  j  even 
as  we  are  to  defign  Cod's  glory,  to  our 
,  main  end  in  all  our  undertakings,  4b  we  are  to 
-  pray  in  the  name  of  Chrift  ;  but  as  it  is  not  re- 
quilite, /that  there  be  always,  and  all  along  the 
a&ion,  an  actu  r  minding  of  God's  glory,  but 
that  being  laid  as  our  principle,  which  we  walk 
by,  and  the  drain  of  our  walk  and  conven- 
tion tending  to  that  end,  it  is  and  will  be  ac- 
cepted before  God,  -a'tbo'  there  be  not,  in  and 
along  every  thing  we  do,  explicate  thoughts  of 
his  glory  :  So  is  it  in  our  praying  in  (Thrift's 
name,  and  in  improving  of  his  intcrceflion ; 
there  may  be  a  virtual,  tho'  not  a»  a&ual  and 
explicite  refting  on  it,  the  foul  having  laid 
down  that  for  a  ground  and  principle,  that  it's 
rot  for  any  thing  in  me  that  I  do  expect  a  hea- 
ring, but  it's  through  Chrift;  and  all  the  con- 
fidence that  I  have  to   be  heard,   it's  through 


Verfe  12.  Jk  Serm.   72. 

him.  <,tbly,  Weanfwer.  That  a  poor  foul,  that 
wots  not  well  what  to  do  in  this  ca.Ce>  would  eye 
God's  promife,  to  be  guided  in  the  ufe-makmg 
of  Chrift's  interceflion,  without  anxiety,  as  it 
is,  John  16.  26.  In  that  day  ye  JhaU  ask  in  my 
namey  as  if  he  had  Paid,  It  hath  been  your  fault, 
that  ye  have  not  hitherto  prayed  in  my  name, 
at  lead  with  th-t  dift  m&nefs  that  ye  ought ;  .but, 
I  give  you  my  word  tor  it,  ye  JhaU  pray  in  my 
name:  And  when  through  eonfufion  we  ar« 
ready  to  faint,  we  would  eye  this  ;promife,  to 
be  guided  in  the  ufe-making  of  his  intercefli- 
on. 6tbly,  We  would  learn  rather  to  hold  us  in 
our  worlhipping  of  God,  with  that  which 
is  prafticai,  and  ferves  to  bring  us  under  an 
awe  and  reverence  of  the  Majefty  of  God,  than 
giveourfelves  to  that  which  doth  indifpofe  and 
dilquict  us  ;  And  I  fhall  clofe  all  with  this  word, 
that  we  would  even  admire,  how  fouls  are  carried 
and  brought  to  heaven,  that  we  ihould  be  fuffr- 
r«d  to  pray,  and  that  God  breaks  not  out  upon 
us  ;  and  we  would  ttudy  to  be  deeply  humbled 
for  our  ignorance  of  God,  and  of  Chrift,  and 
would  think  ourfelves  to  be  much  in  his  debt 
and  common,  for  teaching  us  to  make  right  ufe 
of  him,  feeing  we  are  fo  ready  to  mifcarr/,  even 
when  we  defire  and  endeavour  to  make  ufe  of 
him* 


• 


SERMON    LXXII; 

Ifaiah  liii.  1 2.  --     ■-;  And  he  made  inter cejfion  for  the  tranfgrcjfors. 

finners  ihould  have  fuch'  an  Advocate  and  Tn- 
terceflbr  provided  for  them,  to  take  and  plead 
their  caule  fo  freely,  and  to  manage  it  {q  gexte- 
roufly  as  he  doth,  and  yet  to  flight  him,  and 
not  to  put  that  truft  in  him,  as  to  commit  their 
caufe  to  him. 

In  profec.uting  of  thts  .'«/>,  we  flialV.i/?,  Shew 
that  there  is  fuch  a  fin,  as  hot  improving  of 
Chrift's  interceflion,  and  how  it  is -fallen  into. 
2dlyy  The  caufes  of  it,  or  whence  it  comes,  that 
folks  !o  much  misken  this  part"  of  Chrift's  office. 
%dly,  The  great  inconveniences  that  follow  on- 
it,  and  the  great  prejudices  that  are  fuftained 
by  it.  4f/j(y,  We  fhall  fiint  at  fomc  fymptorns 
and  evidences  where  this  fin  is.'  And,  «5^/jK, 
Speak  a  word  to  the  remedies  in  opposition 
thereunto. 

For  the  fir/},  That  there  is  fuch  a  fin,,  it  may 
be  clear,  from  a  few  considerations,  that  may 
be  obvious  to  every  one  of  us.  1.  It  may  b« 
'clear  from  the  effwft  j  what  h  the  caufe  pat*  to 

man/ 


THe  great  eft  privileges  that  we  have  by 
the  gofpel,  do  often  hold  forth  t:e 
greeted  aggravations  of  our  iin,  as  being  a- 
gainft  fo  great  and  excellent  privileges.  Now, 
that  the  Lord  hath  £iven  us  a  Mediator,  and 
that  this  one  part  of  his  mediation,  to  wit, 
to  make  interceflion  for  tranfgreffors,  or  lin- 
gers, is  one  of  the  great  privileges  of  the 
gofpel,  is  beyond  all.  doubt;  and  therefore  we 
had  need  to  fear,  left  by  our  abufing,  and  not 
improving  aright  of  this  privilege,  it  prove  an 
aggravation  of  our  guilt:  And  this  is  the  liaft 
thing  that  we  would  fpeak  a  word  to,  from 
*hefe  words,  That  f°eing  our  Lord  Jefus  is  in- 
vefted  with  this  office,  to  be  an  IntcrCuTor, 
ihen  it  muft  be  a  ground  of  expoftulation  with, 
and  reproof  of  thele,  who  fliall  be  found  {ligh- 
ters oi'  his  interccffion;  for, -if  it  be  a  duty  to 
improve  his  interccffion,  and  if  it  be  a  mercy 
that  we  ha  ye  it,  and  if  many  advantages  be  got- 
ten by  it,  then  it  muft  be  a  grievous  fin,  a 
•flatter  %t  juft  challenge,  an.d  great  lhame,  that 


Seiyri.  72.  -  (/«*•  53- 

many  come  fo  little  fpeed  in  prayer,  that^  they 
pi  ay,  and  yet  get  not  a  hearing  ;    fo  that,  in  the 
day  of  judgment,    it  will  be  found,  that  many 
prayed,  and  that  their    prayers  were  caft  back 
as  dung  upon  their  faces.''   Tbey  jtugbt  to  cnter> 
and  were  not  able,  as  it  is,  Zuke  13.  And  this  will 
be  found  to  be  the  reafon  of  it,  that  they  went  to 
God,    but  miskend,  or  took  not  notice  or  him, 
who  is  the  to ajytbe  truth,  and  the  life:  for,  where 
ChriftY  interceifion  is  improven,  there  is  an  ef- 
fect following  ;  for  God  hath  laid  it  down  for  a 
(olidground,that  vfbefever  believetbin  bimjhall 
netpertjhy  and  vobafjeever  ye  ask  in  my  name ,  it 
Jball  be  granted :  And  therefore,  where  there  are 
ttany  petitions  put  up  to  God,  and  no  arjfwer  at 
all,  there  is  fure  a  crack  and  default  in  folks  ma- 
king ufe  of  Chrift  $  for  God  is  faithful,  and  will 
perform  his  promife.  Secondly  yzn&  more  particu- 
larly, AH  the  members  ofthe-vifible  Church  may 
be  reduced  to  thefe  three  ranks,    and*we  will  find 
a  defect,  as  to  the  life- making  of  Chrift's  inter- 
ceifion in  them  all,  tho'  not  of  the  fame  degree,  or 
rather  not  of  the  hn\c  kird.    ifl,  Either  they  are 
profane,  and  have  not  fo  much  as  a  form  of  religi- 
on; and  fueh  do  flightChrift  and  his  interceifion  al- 
together*    Or,  idly,   1  hey  arc  hypocrites,  that 
make  a  fafliion  of  prayer,  but  come  not  to  God 
by  him,  but,  at  the  Inert  cut.  proudly  ftjp  fore- 
ward,  and  put  up  their  fuits  upon  the  account  of 
the'-r  own  righteoulnefs  \  as  trey  ground  their 
juftification  on  it,  and  not  on  Chrift's  fatisfaeU- 
on,  fo  they  put  up  their  prayers  to  God,  on  the 
accrunt  of  their  own  righteoufnefs,  and  not  on 
the  account  of  Chrift's  interceflion.      Or,  ^diyt 
They  are  fuch  as  hare  fomething  of  God  in  them, 
and  fo  are  believers  \  and,  even  in  fuch;  there  is 
often  a  great  defeft,  as  to  this.,  as  Chrift  fays  to 
the  difcip^esj    John  16.  24.  Hitherto  ye  have  af- 
ked  nothing  in  my  ncime.    He  cbargeth  them  not 
fimply  for   nor  praying,    he  grants  that,    but  ye 
have  not  asked  in  my  name,  that  is.  Yehave  not 
maic  .ufe  of  my  interceflion  as  ye  fhould  have 
done;  Althc'  there  be  not  fuch.  a  defect  in  them  as 
there  is  in  the  former  two  forts ;    yet  there  is  a 
great   fliort-coming,    and    rot  an  improving  of 
Chrift's  intrrceOIon,  as  the)  fhould.    And  there- 
fore, Thirdly,  h  will  be  more  clear  if  v.e  coniider 
the  particular  :afcs  incideir  to  believers,  v.  here- 
in we  will  find,  that  out  very  fcarce'.y.Chrift's  in- 
terceffion  is  improven  in  any  of  them  ;  as,  \fl,  If 
the  believer  hath  libert)  in  prayer,  he   is  ready 
to  fit  down  on  it,  and  to  conclude,  that  he  can- 
not but-be  heard,  because  he  hath  liberty  :  And 
there  is  not  fo  (ingle  an  eye   hao  to  Chrift's  in- 
terceflion ;  and  often  it's  more  difficult  to  hold 
•ff  this  fin,  when  liberty  is  enjoyed,  than  when 


vcrie  if.  2p^ 

it  is  wanting,    becaufe,    tho'  liberty  be  'good 
and  defirable  in  it'felf,  yet,  through  our  corrup- 
tion and  pride,  it's  often  abufed  :  Even  as  when 
Chriftiaps  win  to  fome  good  meafureofholinefs, 
it  is  in  Tome  refpe&  more  difficult  to.  reft  upon 
Chrift's    righteoufnefs,    than    if  that   meaiure 
were  not  attained  ;   fo  is  it  here  more  difficult, 
fomeway,    to    reft  upon   ChriiVs    intercefsion, 
when  we  hare  liberty  in  prayer,   than  when  we 
are  in  bonds,  and  under  reftraint.     idly,  Upon 
the  other  hand,   if  we  look  to  a  believer,  when 
be  is  ftraitned,  and  it  goes  not  Well  with  him  in' 
pray»r,  there  is  then  ordinarily  a  great  defect  in 
making  ufe  of  ChriiVs  intercefsion,  as  if  it  could 
not  in  that  cafe  avail  us;    and  upon  this  follows 
anxiety  and  fretting,   and  the  bciiever  is  ready 
to  conclude,    be  will  be  nothing  the  better  of 
prayer,    and  thafrit  is  better  to  pray  hone,  than 
to  pray  fo  ;  whereas  yri  eye  to  Chrift's  intercef- 
~iion  wou'.d  give  the  mind  fome  quietnefs.     zdlyy  . 
If  there  be  an  ill  and  very    necefsitous  cafe,    or 
if  there  be  challenges,  and  fome  commotion,  diC- 
compofure,  and  difquiet  be  in  the  fpmt,  there  is 
readily  little  refpecl:  had  to  Chrift ;  if  quietnefs 
and  calmhefs  be,  there  is  alfo  hazard  of  fitting 
down   on  that,   and  we  readi'.y   forget   that  we 
hold  it  of  him  ;    and  indeed    it  will  be  found 
difficult,  either  to  have  or  to  want,  and  in  either 
the  one  cafe  or  the  other,  to  be  making  right  ufe 
of  his  intercesion.    Nowr,  when  I  fpeak  of  this 
fin,    it  not  only  reproves  them  that  pray  none 
at  all,  which  fmells  of  grofs  Atheiurt,  but  alfo 
thefe  who  IhufHeby  Chrift,  and  ftep  foreward  at 
the  neareft,  as  if  they  were  not  to  come  to   God 
by  him,  as  it  is,  HeL  7.  25.  and  John  14..  6. 

Seccndly,ThQ  Caufes  of  this  fm,  and  whence 
it  comes  to  pars,  that  folks  fo  flight  the  ufe-ma- 
king  of  Chrift's  intercefsion.  1.  There  is  agreat 
difficulty  in  the  thing,  it's  tickle.  2.  There  is  an 
'  natural  averfion  from,  and  enmity  at  that  thing  in 
us.  3.  There  is  a  readinels  to  pitch  on  fome  o- 
ther- thing,  and  to  misken  and  overlook  this. 
Now,  let  all  thefe  three  be  put  together,  and  wo 
will  fee  the  reafon  and  way  how  folk  Aide  and 
fall  into  this  fault. 

7/?,  I  fay,  there  is  a  difficulty  in  the  thing,'  it 
beingpne  of  the  moft  purely  fplritual,  fuHime  and 
denied  things  in  a!l  the  gofpel,  one  of  the  great©ft 
exercifes  of  faith;  and  we  know,  that  all  fuch  things 
have  to  our  nature  a  great  difficulty.  1  .It's  3  diffi- 
culty to  bring  a  man  to  be  but  formal  in  religion. 
2.  There  is  a  difHculty,.  when  he  is  made 
formal,  to  make  him  feriqus,  even  in  a  legal  man- 
ner, and  to  be  any  thing  a^Fected  in  the  exer- 
cite  of  repentence,  and  of  other  duties,  fo  that  he 
Fff  2  fee 


4©o-    .  1]'atab  *3- 

be  not  grofly  difTembling.     3.  When  he  is  made 
thus  ferious,  it's  a  difficulty  to  bring  him  over 
that  ferioufnefs,  and  to  draw  him  from  reding 
on  thefe  duties,  which  he  hath  been  drawn  to  : 
I  fay,    it's  a  great  and  difficult  work  to  get  a 
man  brought  to  the  performance  of  holy  duties, 
and  as  great  a  work  to  get  him  brought  over 
them,  and  from  retting   on  them,    to  reft   on 
drift's  righteoufnefs  for   his  juftification,  and 
on  Chrift's  interceflion  .for  the  acceptance  of  his 
prayers:    And  therefore,    when  the  Lord- hath 
once  gotten  his  difciples  to  pray,  and  honeftly 
yoked  and  ingaged  therein,    he  trains  them  on 
to  pray  in  his  name,  and  fo  to  get  their  prayers 
rightly  qualified,     ldly>  If  we  confider  our  na- 
ture, we  will  find,  that  there  is  an  averfenefs  and 
"  backwardnefs  thereinto  it,  astjbere  is  an  averfe- 
nefs in  us  to  all  things  that  tend  to  the  making 
us   deny  ourfelves,  and  lay  {he  weight  of  every 
thing  on  Chrift  ;    that  which  thwarts  with  our 
pride,    ftands.  and    {ticks   at  our    ftomachs  ( ta 
fpeak  Co  )  and  goes  not  well  down  with  us :  Of 
fuch  nature  is  this,for  our  ufe-making  of  Chrift's 
interceflion  implies,  that  we  of  ourfelves  are  at 
a-  dtftance  with   God,  that  we  have  broken  co- 
venant, and  are  not  to  be  trufted  without  a  Me- 
diator ;  and  there  is  in  our  nature  a  fecret  fort 
of  difdain  at  this,     we  cannot  naturally  endure 
it.:    Hence,  Rom*  10.  it's  faid  of  the  Jev>s>  that 
being  ignorant  of  God's  righteoufnefs,  they  did, 
not  fubmit  nor  ftoop  to  the  fame,  but  fought  to' 
eftablifh  their  own  righteoufnefs,     3^/y,  There 
is  a  readinefs  to  pitch  and  cohdefcend  almoft 
on    any  other   fin,    rather  than  on  this  $    and 
therefore  folks  may  be  longer  under  i{  than  un- 
der many,    and  yet  not  be  challenged   for    it : 
They    will    readily   be    challenged    for  lying,, 
fwearing,    fabbath-breaking,    and  the  like  ;    but 
they  fleep  more  fecurely  in  this  fin,  than  in  moft 
©thers :    It  is  a  fin  eafily  fallen  into,  and  a  fin 
aiot  eafily  recovered  from,    or  win  out  of,  be- 
caufe  it  is  a  Gofpel-fin,    that  the  light  o(  na- 
ture reacheth  not,   and  that  the  confeience  hath 
aiot  fuch  an  aw  in  convincing  of.    It's  againft 
nature's  light  to  neglect  prayer,  or  to  take  God's 
name  in  vain  ;  But  this  runs  in  the  channel  of 
the   Gofpel,    to  pray  in  the  name   of  Chrift, 
and  to  make  all  our  addrefTes  to  God  through 
him ;    the  finful  neglect  whereof,  cannot  be  un- 
covered, but  by  GofpeMight :  and  we   find  by 
experience,    that  many    will   be  convinced    of, 
and     have   challenges     for    outbreaking     fins, 
•who  yet  will  have  no  challenges  for  the  neglect 
•of  this  duty  -,    even   as  it  is  eafier  to  convince 
folks  of  a  breach  of  the    law,     than  of  not  be- 
%vin&  in£uri{L\  many  will  firajjtj  tlpp  ijjno- 


Verfe  12.  Serm.  72. 

ranee  of  God  is  a  fia,  and  that  irreverence  and 
wandring  in  prayer  are  fins,  who  yet  will  ftand 
and  (lick  at  this,  and  cannot  be  gotten  convinced, 
but  that  they  ftill  believe  in  Chrift,  and  make 
ufe  of  his  interceflion. 

For  the  third,  to  wit,  the  inconveniencies 
and  prejudices  of  this  evil,  they  are  very  many; 
we  mall  only  hint  at  them,  for  they  are  directly 
oppofite  to  the  good  that  comes  by  the  impro- 
ving of  Chrift's  interceflion.  1.  It  makes  many 
prayers  to  be  fruitlefs  and  fruftraneous  .•  Tho' 
folks  mould  weary  themfelves  in  prayer,  yet  it 
is  all  but  loft  labour  ;  and  the  Lord  will  fay,  as 
it  is,  Ifaiah  1.  Though  ye  make  many  prayers, 
yet_  I  wiU  not  hear  themy  if  Chrift's  interceflion- 
be"  neglected  ;  but  one  word  put  up  in  Chrift's. 
name  hath  a  gracious  hearing.  2.  It  makes  many 
prayers  and  other  duties  alfo  to  be  lifelefs;  no  du- 
ty goes  with  folks,  neither  can  it  go  with  them, 
when  Chri^l  is  flighted,  feeing  it  is  by  faith  in 
him,  that  we  have  life  derived  to  us,  where- 
by we  are  made  lively  in  every  thing.  3.  It  hath 
much  anxiety  following  on  .it,  to  be  praying, 
and  to  have  no  expectation,  nor  ground  of  ex- 
pedition of  a  hearing  ;  for  if  we  look  no  fur- 
ther than  to  fomething  in  ourfelves,  it  is  but 
a  poor  foundation  of  quietnefs  and  peace.  4.  Ic 
hath  this  prejudice,  that  it  inures,  habituate 9-and 
accuftoms  us  to  a  low  efteem  of  Chrift,  and 
makes  us  want  many  fweet  experiences  that  we 
might  have  of  his  uiemtnefs  and  worth  ;  and  it 
fofters  a  difrefpect  of  Chrift  :  whereas  the  ufe- 
making  of  his  interceflion  keeps:  always  up  ait 
efteem  of  him,  and  makes  the  thoughts  of  him 
frefh  ;  and  it  is  ever  well  with  the  foul,  while  he 
is  efteemed  of;  and  it  is  impoffible  it  can  be  well,, 
when  he  is  not  in  requeft. 

Now,  ye  may  eafily  gather  what  all  this  aims 
at,  even  that  ye  may  not  fatisfy.y ourfelves  with 
the  form  of  duty,  but  that  ye  may  look  that 
it  be  rightly  discharged,  fo  as  Chrift  in  his- of- 
fices, and  particularly^ n  his  prieftly  office,  and 
more  particularly  in  this  part  of  it,  be  made 
ufe  of:  It  may  be,  there  are  fome  here  that- 
have  been  called  Chriftlans,  thefe  20,  30,  or  40 
years  ;  but  I  would  enquire  at  you,  What  ufe 
have  ye  made  all  the  while  of  Chrift's  intercef- 
fion  ?  The  neglect  of  this  is  a  fin  againft  mer* 
cy,  a  fin  againft  your  own  fouls,  and  the  caufe  of 
many  other  fins:  Therefore  take  it  among  your 
other  reproofs,  that  not  only  ye  have  neglected 
prayer,  lived  in  ignorance,  and  taken  bis  name 
in  vain,  but  that  ye  have  alfo  long  profefled  faith' 
in  Chrift,  and  yet  have  not  made  ufe  of  Chrift's 
iotercejfion^    This  will  be  amon$ft  your   fad- 

4# 


aerm.  72.  ijaiao  53, 

cleft   challenges,  when  ye  come  to  ficknefs,  and 
to  your  death-beds,  and  ye  will  have  it  heavily 
charged    on  you:  that  there  bath  been    great  ' 
(lighting  and  miskenning  or  Cbrift,  even  when 
ye  thought  that  "ye  were   praying  to  him. 

In  the  tfh  place,  To  clear  it  yet  further,  we 
ihall,  1.  Hint  at  fome  fy mptoms  or  evidences  of 
neglecting  of  Chrift's  intercefton.  2.  At  fomc  cha- 
racters of  a  perfon  that  is  making  ufe  of  Chrift's 
intercefsion  aright.  3.At  fome  directions  that.may 
help  to  the  fuitable  performance  of  this  duty  .And 
4.  At  fome  motives  and   encouragements  to  it* 

ifti  For  the  fymptoms  or  evidences  of  mif- 
kenning,  and  flighting  of  Chrift's  interceflion. 
i.^This  is  one,  when  there  is  little  walking  un- 
der theimprefsionofthe  need  of  his  facrifice, 
when  folks  walk,  whole-heartedly  (to  fpeak  foj 
and  without  due  conviction  of  the  diftance  that 
is  betwixt  God  and  them ;  for  Chrift's  inter- 
cefsion flows  from  his  fatisfaction,  and  the  im- 
proving of  his  fatisfaction  flows  from  the  convi- 
ction of  our  natural  diftance  from  God  :  When 
folks  are  not  lenfible  of  tbeir  emnity,  and  of 
their  vilenefs,  and  fee  not  their  need  of  wafh- 
ing,  when  they  hav«  a  heal  heart,  few  challen- 
ges, little  exercife  of  repentance,  and  of  felf- 
lothfng,  it's  a  great  evidence  that  there  is  lit- 
tle or  no  ufe  made  of  Chrift's  intercefTion.  The 
2d  fymptom  is  deep  feeurity,  and  much  fel£ 
confidence;  where  thefe  are,  Chrift's  interceffion 
is  little  or  not  at  all  made  ufe  of :  When  a  foul 
makes  no  queftion  of,  nor  hath  any  doubt  a- 
boutits  own  peace,     orf  about  its  praying,    or 

fetting  a  hearing,  this  is  is  indeed  feif-confi- 
ence,  and  does  flow  from  the  former,to  wit, 
ignorance  of  our  diftance  from  God,  which  is 
clear  both  from  experience,  and  from  fcripture ; 
they  that  make  leaft  ufe  of  Chrift's  intercefsion, 
and  have  moft  carnal  confidence,  have  readily 
feweft  challenges:  Thus  the  Pbarifee  ftandi, 
Luke  i8.and  praySjfaying,  Lord^l t hank # bee >&c. 
The  greateft  part  offuch  folks  prayers  is  thankf- 
glvingon  carnal  grounds  ;  whereas  the  poor  Pub  • 
lie  an  dare  not  come  near ;  but  when  the  Vbari- 
fee  comes  boldly  forward,  he  ft  and  s  a  far  effy 
and  fays,  Lordy  be  merciful  to  me  a  ftnner>  who 
(as  if  he  had  laid)  have  a  refpeft  to  the  cove- 
Bant  of  grace,  and  (0  to  the  improving  of  Chrift's 
interceflion  ;  it  is  certainly  an  ill  token  when 
folks  fit  down  with  confidence  to  their  pray- 
ers, and  rife  up  from  them,  without  all  fear  of 
being  denied,  and  fa  id  nay.  A  3d  fymptom 
of  not  making  ufe  of  Chrift's  interceflion,  is, 
when  folks  have  too  much  anxiety,  which  is  a 
•fault  that  a  believer  may  eafily  fall  in,  when  he 
kath  no  ground  from   himfelf  to   propofe  to 


vene  11.  ^0l 

God  for  a  Rearing,  and  when  he  cannot  an- 
fwer  his  own^  challenges,  and  is  therefore  dif- 
cou raged  ;  wlHch  fays*  that  he  Mppens  not 
"^hto  Chatf,  and  10  his  interceffion.  A  4/ b 
fymptom  is,  when  duties  of  wo r (hip  become 
burdenlo*^  when  it  weaneth  folk  to  pray,  to 
fanaify  the  Tj0rd>sday,  Cfr.  when  thefe  are  fa- 
lhious  and  cum'.erfomto  them;  the  reafon  where- 
of is,  becaufe  they  take  the  burden  wholly  or 
moftly  on  themfelves,  and  hy  it  not  ove;  on 
Chrift ;  whereas,  were^  rigbtly  made  ufe  of 
it  would  be  found  to  be.  truthj  thatWj„te 
lyeafy,  and  his  burden  is ^ht  as  himfelf 
faith,  Matth.  11.  30.  A5^fyn^omis>when. 
folks  are  not  thankful  for  any  merc>  tney  re<> 
ceive,  and  are  not  wondring,  how  it  ^mes 
that  they  get  fuch  mercies  as  they  have,  wia£ 
they  think  little  of  their  daily  bread,  of  or- 
dinances, of  accefs  to  pray,  $5c.  Souls  that  are 
improving  Chrift's  intercefsion,  think  much 
of  any  mercy,  becaufe  tbe  leaft  mercy  is  quite 
without-  the  reach  of  the  merit  of  ought  they 
can  do,  and  muft  come  to  them  by  the  me- 
diation of  Another:  Thus  every  mercy  becomes 
a  double  mercy,  as  it  is  confidered  in  itfelf,  and 
as  it  comes  to  them  by  vertue  of  Chrift's  inter- 
cefsion; therefore  the  believer,improving  Chrift's 
intercefsion/wonders  at  every  thing  he  meets  with 
from  God  ;  that  he  is  admitted  to  pray,  or  t© 
praife;  for  he  knows^that  it's  from  free  grace,thus 
admitting  finners  through  and  by  a  Mediator. 

As  to  the  2d,  to  wit,  the  characters,  or  evi- 
dences of  a  perlbn's  making  ufe  of  Chrift's  in- 
tercefsion ;  the  ifl.  may  be  this,  A  conftant  ufe- 
making  of  Chrift's  fuisfa&ion,  when  the  foul  is 
never  quiet,  but  when  it  hath  a  refpeft  to  that; 
and  this  ufe-making  of  Chrift's  fatisfa&ion  hath 
in  it  always,  either  more  implicitely,  or  more 
exprefly,  an  ufe-making  of  his  intercefsion,  and 
leaves  the  weight  of  duties  and  mercies  upon 
him :  Hence  a  foul  will  be  under  thorow  con- 
viction of  its  enmity,  and  very  much  edged 
and  eager  in  its  defires  after  peace,  and  will 
have  expectation  of  obtaining  it  through  him. 
A  2d  evidence  is,  When  folk,in  their  approaches* 
to  God,  have  faith  and  fear  going  together :  • 
anxiety  and  fear,  without  faith,  are  not  gocd, 
and  fdf  confidence  without  fear  is  as  ill  ;  but 
when  faith. and  fear  go  together,  it's  good  ;  fear, 
arifing  from  the  imprefsion  of  our  own  unwor- 
thinels  and  difcovered  diftance ;  and  faith,  from- 
the  difcovery  of  Chrift's  fulnefs,  keeping  the 
mind  quiet,,  looking  over  its  own  unworthi- 
nefs,  to  his  worthinefs,  like  thatfpoken  oiNeab* 
Hsb*  11*  By  faith  Noah,  moved  vritfr  fear,  pre- 


■pared  an  ark.  Prefumption  will  not*  bold  up 
with  fear  \  and  therefore,  when  the  hypocrite 
is  daggered,  he  tarns  anxious,  ^becaufe  the 
ground  that  he  leans  to  is  fhaken :  Hekheri* 
that  which  is  fuppoied  to  be  faith  good  without 
fear,  for  it  turns  to  iecurity ;  but  fear  jg  $?od, 
having  confidence  mixed  with  it  \&  jj  ^ys> 
that  there  is  a  lippening  to  forney^^  e^c  cnan 
my  thing  in  the  foul  it  fclf.  fc  *  he7  thar  make 
ufe  aright  of  Chrift's  intec*«wn?  betake  them- 
felvestoit,  when  in  a  ro^ner  they  have  given 
over,  and  been  iorn^fy.  hopelels,  like  thefe 
fpoken  of,  Pfal.  ipf<  ?*>?»  **&  cr1 m  *t>e*r  di- 
me fs>  &c.  Marv  fcav"e  a  confidence,  becaufe  they 
were  never >^ng^'d  nor  fhaken,and  have  win  to 

cuietn^  v* J^>  cven  as  *c  *s  *n  t,ie  inarter  °^ 
niaH^  Pcacc  with  God,"  many  will  profefs  that 
«iey  always  had  it,  even  from  their  youtn  up, 
they  never  doubted  of  it,  which  (peaks  its  un- 
foundnefs  :  but  it  is  a  folid  evidence  of  faith, 
when  the  foul  hath  once  been  brangled  and 
(haken  ;  and  this  gives  it  confidence,  that  Chrift 
hath  fatisfied,  and  makes  interceffion,  and  they 
betake  themfelves  to  that.  4.  Where  thrift's  in- 
terceflion  is  improven  and  made  \iCe  of,  it  w  ill 
be  ground  of  rejoicing  and  comfort  to  think 
on  it,  when  fouls  themf?!ves  can  do  but  little,  be- 
ing bound  up,  and  under  bonds,  yet  they  cheer 
themielves,  and  blefs  God,  that  they  know  they 
have  an  Advocate  :,I  apprehend,  there  are  many 
to  whom  it  was  never  refrefhfut,  nor  matter  of 
gladnefs,  that  he  is  an  Advocate,  or  that  -he 
(lands  in  fuch  relation  to  plead  for  finners ;  fure- 
\y  fuch  have  not  made  ufe  of  him.  A  ^tb  evi- 
dence is  this,  When  any  thing  is  attained,  the 
improving  of  Cbrift's  interceflion  makes  thank- 
ful and  humble  :  if  the  foul  have  liberty,  it  is 
rot  puffed  up  with  it,  becaufe  it  confiders, 
that  it  is  a  mercy  come  through  Chrift's  inter- 
cefsion-, it  hath  received  it,  and  therefore  fh.-uld 
not  boaft ;  it's  not  of  its  own  procurement, 
but  it's  obliged  to  free  grace  for  it.  6.  The 
foul  that  is  improving  drift's  intercefsion, 
when  it  obtains  not,  it  gives  not  over,  but  con- 
tinues adhering  and  waiting  for  attaining  of 
that  which  it  is  feeking  ;  the  caufe  of  fuch  a  per- 
fon  is  never  quite  deffSerate  :  if  it  be  a  thing  con- 
ditional, it's  tubmifsive  ;  if  it  be  limply  necef- 
fary,  it's  dependent,  and  wjll  not  quit,  nor 
give  over,  becaufe,  tho'  it  obtain  not  to  day,  . 
it  knows  it's  pofsible  to  attain  it,  and  that  it 
will  in  due  time  be  attained;  it  lays  not  the 
weight  of  its  obtaining  on  its  own  prayers,  but  y 
on  CbriiVs  purefcafe  and  intereefsion  :  And. tho* 
the  believer  may  be  fometimes  ailaulted  and  fet 
upon,  to  quit  bis  fuit,   and    then  his  faith,  is 


branded;  yet  he  leaves  it  not  fo.  7.  It  is  a  dif- 
ficu.ty  to  the  believer,  to  get  Cbrift's  intercef- 
Aon  rightly  depended  on,  and  made  ufe  ot,  when 
'  he  prays  ;  this  is  as  great  a  difficulty  to  him,  as 
to  get  words,and  greater:  As  it  is  one  piece'  of 
his  exercife  in  prayer,  to  get  words,  aiFedion 
and  reverence;  fo  it's  another  piece  of  his  exer- 
cife, to  get  his  prayer  accepted  through  Chriit's 
intercefsion.  It's  here  as  in  justification,  it's 
one  part  of  his  exercife  to  do  duty,  and  another 
part  of  his  exercife  to  be  denied  to  it,  and  mads 
to  betake  himfeif  to  ChritFs  righteoufnefs  alle- 
narly  for  his  acceptation  ;  but  other  perfons  that 
make  not  ufe  of  thrill's  intercefsion,  tr  they  get 
words,  and  any  a  hit  of  tendernefs,  they  think 
all  is  well  enough  ;  but  it  is  a  belierer's  exercife, 
to  fee  that  his  mind  mifcarry  not  in  the  ufe* 
making  or  Chrift.  8.  Souls  that  are  improving 
Chrift's  intercefsion,  their  confidence  is  not  up 
or  down,  according  to  their  liberty,  words  or 
reafons  they  win  to  make  ufe  of'  in  prayer;  but 
they  are  up  or  down,  according  as  they  win  to 
get  the  thing  tney  feek,  committed  to  Chriih 
Hence,  a  word  or  look  will  fometfmes  quiet  the 
foul,  when  at  another"  time,  many  hours  praver 
will  not  do  it:  For  this  is  fure,  fo  ion^  as  the 
thing  reds  on  our  fdves,  the  foul  gets  never  a 
kindly  lair  ;  and  that  which  puts  it  orF  our 
felvts  over  on  Chrift,  is  the  exercife  of  faith, 
and  not  liberty,  nor  the  multitude  of  words. 
At  another  time,  a  believer  will  rife  from  pray- 
er, and  not  ferioufly  look,  whether  Chrift  have 
been  depended  on,  or  not,  but  is  quiet,  becaufe 
he  hath  prayed  ;  whereas,  when  Chrift's  inter- 
cefsion  is  unproren,  he  is  quiet  on  that  ground, 
that  it  is  God  that  is  prayed  to,  through  Chrifi; 
k's  that  which  gives  him  ground  of  confidence 
to  expect  a  hearing,  and  on  that  his  foul  retts, 
when  he  hath  done  praying.  And  therefore  we 
would  command  this  to  you,  in  place  of  many 
questions  that  might  be  mov^d  on  what  ye  have 
h\ard,  even  to  carry  a  diilinct.  anfwer  in  your 
bofom  to  thefe  tnt,  whether  when  ye  are  going 
to  pray,  or  when  ye  have  done  with  prayer,  i» 
To  whom  are  ye  to  pray,  or  have  ye  been  pray- 
ing ?  That  it's  the  great  God,  that  one  God,  the 
Mak*r  of  all  things,  who  ought  alone  to  bt 
worfcinpjd,  that  -being  .properly  and  formally 
the  Object  of  your  worlhip,  and  particularly 
of  this  your  prayer.  2.  Upon  what  ground  do 
ye  hazard  to  put  up  a  fuit  to  this  great  God, 
and  what  is  itthat^ives  you  confidence  to  ex- 
pert an  an.wer  r*  It's  that,  not  tor  any  righteouf- 
nefs  or  worth  in  your  felves,  or  in  your  prayers, 
but  for  Jefus  Chriftj  for  Itfs  fatisfa^ion  and  in- 
ter- 


Serm.  72*  */***&  «>3 

tercefsion's  fake  :  When  ye  Can  give  a  diilincl: 
anfwer  from  the  conference,  in  reference  to  thefe 
two.  tho'  there  be  not  fuch  diftin&nefs  in  other 
things,  to  wit,  that  it  is  God  ye  pray  to,  and 
that  ye  expect  a  hearing  on  Chrift's  account,  it's 
right. 

£or  the  third  thing,  What  is  it,  that  will  help 
us  to  make  life*  of  Chrift's  intercefsion  f  (i.) 
Confider  that  it's  our  duty.  Sbuls  often  mind 
not,  that  God  hath  not  iimp'y  bidden  them 
pray,  but  commanded  them  to  pray  in  the  name 
ofChrft ;  he  ruth  not  bidden  you  fiaiply  ap- 
proach to  him,  bat  to  approach  to  him,  in  and 
by  Chrift  ;  th;s  would  be  remembred,  elfe  we 
forget  the  half  of  our  duty,  to  wit,  the  man- 
re/ how  we  ihould  come  to  God,  which  is  a 
main,  if  not  the  main  part  of  it.  (2.)  We  would 
remember,  and  think  upon  our  condition  by  na- 
ture, that  upon  the  one  fide,"  God  is  aconfum- 
ing  fire,  and  we  onfthe  other,  like  dry  ftubble; 
and  that  there  is  no  approaching  to  him,  with- 
out a  Mediator  ;  There  were  the  lefs  hazard  of 
going  wrong, if  folk  were  walking  under  the  fuit- 
able  imprefsion  of  their  finfulnefs  and  mifery 
by  nature  ;  the  want  whereof,  makes  too  much 
forwardnefs,  in  ftepping  to  God  without  Chrift. 
Therefore  we  commend  to  you  all,  and  efpeci- 
ally  when  ye  go  to  prayer,  to  endeavour  to  be 
under  deep  imprefsions  of  your  own  finfulnefs 
andbafenefs;  as  we  lee  it  was  with  Abraham , 
Gen,  18.  Behold,  new  I  have  taken  on  me  to 
/peak  to  the  Lord,  who  am  but  dufl  and  ajbes* 
(3.;  Mind  the  promife  of  God's  Rearing  you 
through  Chrift,  and  his  promife  of  leading  you 
in  all  neceffary  truth,  and  fo  to  perform  duty  in 
this  manner:  Mind,  I  fay,  \ft,  The  promife  of 
hearing,  that  it's  not  a  promife  to  hear  us  fimply 
in  what  we  pray  for,  but  in  what  we  pray  for 
with  other  requifite  qualifications  of  prayer, 
and  with  this  in  particular,  that  it  be  in  Chrift's 
name  .*  Hence  is  asking  in  his  Name,  (o  often 
mentioned,  John  14.  i>.  13,  14.  and  16.  v.  23, 
24,  26.  To  mind,  that  there  is  a  promife  of  hear- 
ing, draws  a  foul  to  pray  to  God;  and  to  mind 
that  the  promife  is  made  to.  praying  tjius  quali- 
fied, to  wit,  that  it  be  in  Chrift's  name,  binds 
the  foul  to  this  way,  becaufe  otherv.  ife  it  for- 
feits the  promife.  if  it  obferve  not  the  due  qua- 
lification; I  fear,  there  are  too  many,  who  look 
on  the  promife,  as  abfolute  :  It's  true,  tho'  there 
are  abfolute  promife  in  the  covenant,  yet  there 
are  other  promifes  that  have  qualifications  and 
conditions,  whereof  this,  anent  hearing  of  prayer, 
is  one  ;  and  we  are  to  expecl:  the  performance  of 
the  promise,  when  we  feek  after  the  qualification 
and   condition.   2dlj,  Mind  Chrift's    promife, 


Verfe  12.  403 

whereby  he  hath  engaged,  as  to  lead  us  in  all 
neccflary  truth  •>  i'o  in  this  part  of  it,  to  put  up 
our  prayers  in  bis  Name,  fobn-\6.  24.  In  that 
day  yejhaU  ash  in  my  Name.  To  confider  aright 
of  this  promife,  gives  tome  ground  of  confidence 
to  win  at  the  performance  of  it,  and  holds  the 
foul  in  dependence  on  him,  and  makes  it  to  be 
quiet  in  the  duty  of  improving  Chrift's  inter- 
cefsion; and  indeed  this  is  a  main  part  of  re- 
ligion:  Learn  therefore,  to  putthefe  things  to- 
gether, 1.  Think  it  a  mercy,  that  ye  have  a 
warrant  and  accel's  to  pray.  2.  That  ye  have  a 
promife  to  be  heard.  3«7  That  ye  have  a  Medi- 
ator to  inferc^d  for  you.  4.  That  a  promife  is 
given  you  to  learn  how  to  make  uie  of  him ; 
and  tho'  that  the  ufe-making  of  his  intercefsion 
aright  be  difficult,-  and  many  do  misken  and 
miftake  it,  yet  that  by  the  eying  of  the  pro- 
mife, ye  may  win  to  the  right  ufe-making  of  it  \ 
ye  would  by  any  means  eye  the  promife,  thai 
ye  be  not  miftaken  :  It  may  be  there  is  a  look 
now  and  then  to  liberty,  and  it  is  good  in  it 
felf;  but  there  may  be  a  defect  here,  that  ye 
look  not  to  Chrift  to  be  helped  to  pray  with  li- 
berty, and  to  be  guided  to  pray  in  his  Name, 
Co  as  to  lay  the  weight  of  your  being  heard,  on 
Chrift's  interceision. 

\thly>  When  there  hath  been  an  eying  of  the 
promife,  not  only  for  the  thing  we  feek,  but 
atfo  to  be  guided  in  thefeeking  of  it,  yewou'd 
be  often  taking  a  review  of  your  felves  in,  and 
after  prayer,  whether  ye  be  indeed  praying,  and 
have  prayed  in  Chrift's  name,  that  whew  the 
foul  looks  back,  and  fees  that  it  hath  much  mif- 
kennedand  neglected  Chrift,  it  may  take  it  felf 
in  this  evil,  and  difclaim  it,  and  fettle  it  felf  on 
a  right  ground.  In  a  word,  there  would  be 
looking  well  on  the  one  fide,  that  Jefus  Chrift 
be  the  ground  we  build  on ;  and  on  the  other 
fide,  that  when  we  eye  Chrift,  and  build  oa 
him,  we  be  not  afraid  to  hazard  on  him  ;  for 
into  one  of  thefe  extremes  we  readily  run,  ei- 
ther to  lippen  and  lean  to  fome other  thing  than 
Chrift  ;  or,  if  we  fee  no  other  thing  to  lean  and 
lippen* to,  and  be  neceGitate  to  eye  him,  we  dif- 
truft  him,  and  are  loth  to  hazard  on  htm. 

jtbly,  And  laftly,  If  we  confider  well,  we  will 
fee  good  ground,  1.T0  prefs,  2.  To  encourage 
us  to  this  way,  not  to  be  doing  duty  only, as  men 
under  the  law,  but  asChriftian  m:>n  under  the 
gofpel,  with  refpeft  to  Chrift's  fatisfa&ion  and 
'intercefsion.  And,  jy?,  For  pr^fsing  it,  confider 
that  there  is  a  n^cefsity  of  it  in  reference  to  as 
many  prayers  as  are  accepted  of  God  :  If  it  be 
needfary.  to  get  a  hearing,  it'sne:efTary  to  pray 


4^4  #"«&  <>V 

in  Chrid's  nam?.  It  may  be,  many  think  it  to 
be  but  an  indifferent  tiling,  that  we  pave  hen 
prefling,  all  the  while  that  we  have  been  (peak- 
ing of  Chrid's  intercession  \  but  indeed  •  ijtjs 
of  more  moment  than  car  prcising  you  to  any 
(external  duty,  for  the  external  duty  of  prayer,  - 
tho'  it  muft  needs  be  gone  about,  is  yet  out  the 
carcafe,  this  is  the  foul  and  life  of  prayer;  And 
therefore  let  me  exhort  and  obteii  you,  never 
to  fatisfy  your  felvqs  with  a  legal  performance 
of  the  moft  fpiritus^  duties  in  themfelves,  ex- 
cept ye  win  to  aChridian  way  of  performing 
them,  that  is,  that  tbey  be  done  in  Chrid's 
ftrength,  and  that  ye  fed  on  him  for  the  ac* 
ceptance  of  them;  it's  as  neceflary  to  worship 
God  in  and  by  a  Mediator,  as  it  is  to  wor- 
ship the  only  true  God,  and  not  to  worflup  a 
falie  or  drange  God.  I  make  no  quedion,  but 
;  the  mod  part  of  the  hearers  of  the  gofpel  do 
tieftroy  themfelves  here,  by  reding  on  their  le- 
gal performances,  and  not  making  ufe  of  Chrift. 
2<f/y,For  your  encouragement,confider,  that  it  is 
mod  advantageous  and  profitable  :  thefe  words 
in  the  promife  are  broad  and  full,  Whatsoever  ye 
ask  in  my  Name,  I  will  do  it  ;  and  the  promife 
is  frequently  repeated,  in  thefe  forecited  chap- 
ters of  John*  O  what  calmnefs,  tranquillity, 
peace,  vi&ory  over  anxiety,  what  patience  in 
waiting,  whether  when  in  bonds  or  liberty, 
•do  flow  from  the  exercifing  of  faith  on  this 
ground,  to  wit,  that  we  have  an  Advocate  in 
heaven  with  the  Father  !  Further, "confidcr  the 
great  ground  of  confidence  that  hath  been  gi- 
ven us,  that  we  ihall  come  fpecd  in  this  way, 


■*^erfe  il.  -Serm.  72. 

which  fhould  dir  us  up,  heSrter  .    i    .      ^urngc 
us  to  it  \  which  w$    ni.inifeft-K    appear,  if -we 
join  thefe  ttoo    together,    1.  That  this  bleAfed 
i  Advocate  is  our .-Brother*  Ithat  he  was  made  lijce 
/unto  us  in  all*  {Mags,  except  fia  ;  that  he  is   a 
•  fellow-feeling  Jjigh  Pried;  that  is  touched  vvith 
our  infirmities;  that  he  refufetn  to  grant  nofuxts 
of  his  people,  that  are  IbV 'his' giar£,  and  their 
good  \  that  he  faves all  to  ,  the  uttermod  that? 
come  unto  Ge#  by  him  :  Kone  could  ever  fay , 
that  he  refufe#to^take  tfreifc  sauiein-hand,  #%n 
they  indeed  committed  itl;^tfm.l2^That.>hen 
a  caufe  is    coirunitted  .  to^  htrtfy  fa  cannot  but 
carry,  and  be^iccesfui;  for  as  he  is  Mali*  fo  he 
is  God,  and  hsris  heard  always  *   This5  btefled 
Mediator  (as  1  faid  jud  now)  refufeth.the.fuit 
.  of  none,  and  no  fuit  is  refufedhim.    Ai$i  now, 
what  can  we  fay  more  to  you,  for  your  jtp*ftir- 
ring  and  encouragement  $0  make  ufe  of  him? 
It  is  no  (l ranger  that  we  have  to  go  to,  and 
there  is  good  ground  of  confidence,  that  /when 
we  go,  we  ihall  come  fpeed :  Therefore,  let  him 
ever  be  gone  unto  more  and  more ;  and  blefs 
God  heartily,  that  he  hath  given  fuch  an  high 
Pried  unto.  Tinners,   yobo  is  abfo  to  fave  to  the 
uttermofi  all  that  come  unto  God  through  htm* 
Now,  to  this  God,  who  canjefre&ually  teach  us 
to  make  ufe  of  thJrMediator  every  way,and  par- 
ticularly in  his  iatercefsion,  fmitably  and  fuccef- 
fully  \  and  who  is  able  to  do  exceeding  abun- 
dantly above  all  we^ash,   or  think,  according  to ' 
the  povotr  that  rvorketh  in  us,    be  glory  in  the 
Church  by    Chrift  Jcfus,  throughout    all  ages > 
voorld  without  end.  Amen* 


finis: 


93?  tW  !W»" 


0L 


J, 


'  '.   -   *-.  ■■